lost by Adams fall and though the Oxe knowes his owner and the Asse his Masters crib yet those naturall men that have most meanes of knowledge living in the visible Church are ignorant of God Isai 1.3 Ier. 4.21 As for Pagans they are more remote from saving knowledge and are said to be darknesse Ephes 5.8 full of darknesse Rom. 1.21 and to be without the Knowledge of God 1 Thes 4.5 Secondly we are receivers of saving knowledge being destitute of it in our selves It is given us from him who both gives every good giving and every perfect gift Iames 1.17 It is the Lord opens our eyes Acts 26.18 and gives us the spirit of Revelation Ephes 1.17 It is God shines into our hearts to give us the light of saving knowledge 2 Cor. 4.6 3. How we attaine saving knowledge 1. We attaine it freely without merit Gods Will is the cause wee know him and partake of mercy Ier. 31 33 34. 2. We obtaine saving knowledge by vertue of the new Covenant God hath promised this blessing to his people Heb. 8.11 3. Wee obtaine it by the Word published and preached Ier. 3.15 We are fed with knowledge not starved with ignorance 4. By our union with Christ in him are all the Treasures of knowledge and wee are enricht by our union and conformable to our Head in knowledge Col. 2.3 5. By the cohabitation of the spirit hee brings saving light with him 1. Iohn 2.20 As the Spirit is an unction for our honour and life and quickning so he is a Teacher to give light and direction Question How is saving knowledge preserved Answ 1. By the meanes that doe beget it the Word begets knowledge so the Word preserves it How it s preserved 2. It is preserved by exercise exercising our understanding to know studying heavenly things keepes knowledge from decay and addes to it 3. By committing our knowledge and our soules and all to keep to him is able to preserve us where we make a surrender there God is a Preserver 4. We tye things that we feare to lose tye the knowledge to the Rule and let the Knowledge and the Word be united as the Cause and the Effect 5. Fasten something to knowledge that it may abide fasten to it Humility Love and Practice then it will remaine 6. Conferre with others communicate what you know partake of others knowledge mutuall exchange makes a combination so we are more firme 7. Esteeme of knowledge as of your greatest treasure then your care will be to keepe your Jewell lock it up in a good conscience and it will bee safe and sure 8. Delight in knowledge and take pleasure in understanding then no price can buy it and wee shall still be conversant with it and never let it depart from us Question What is God This is one of the deepest questions in Religion It is reported of the heathen he required three dayes to answer then three dayes more still three more for the more he studied he found his weaknesse to answer Answer We soone may erre in our definition of God our errors herein are most dangerous if they be defended damnable Yet it is necessary to give an answer as wee are able 1. Because some will question Where is your God Psal 42.10 2. To stay our owne thoughts which are restlesse till we can conclude something concerning God our satisfaction is the more to know a glimpse of God and to perceive him wee may have this knowledge encreased a little here and much hereafter 3. In respect of the worship of God We must worship that we know John 4.22 t is reproved to worship an unknowne God Act 17 23. 1. To speake what God is the safer way is to declare negatively what he is not He is not Mortall Corporall Corruptible thus we ascribe to him all excellency 2. To know what God is let us search the Scripture for his word can best testifie of him Psalme 138.2 Iohn 5.39 3. We must conclude all we can know of God is but in part here in this life We heare of him but a little portion Job 26.14 Wee know in part and see but darkly as through a perspective glasse 1. Cor. 13.12 4. The end of our study to know God should bee for to glorifie him by our acknowledgement of him to bee the onely and absolute Lord admiration of his excellency praising of him in our speeches actions sufferings of which we shall consider in the next place It will the better be answered if we consider 1. What he is not 2. What he is First God is not 1. Created 2. Visible 3. Comprehended 1. God is not created but the Creator Gen. 1.1 1. What God is not 1. not created All we can conceive of or number is comprehended under two heads the Creator and the Creatures God is the Creator all besides himselfe are Creatures both the Angels the heavens the earth and all things in them whatsoever 2. God is not visible our bodies cannot see a spirit 2. Not visible God is a most pure and spirituall Essence therefore cannot be seene 3. God is not comprehended our capacity is too shallow to conceive of him he is invisible to our bodies 3. Not comprehended and incomprehensible to our soules Quest What meane you by Incomprehensible Answ The word Incomprehensible signifies that wich cannot be found out or numbred Tremelius and Junius use a word in Psalme 145.3 Pervestigationem esse which is a finding out To shew the meaning of Gods incomprehensiblenesse he saith Magnitudini ejus non esse pervestigationem his greatnesse is incomprehensible that is cannot be found out Wilson expounding Incomprehensible saith 't is that the World cannot containe nor mans wit conceive 2. What God is Secondly what God is 1. He is the Creator of all things 2. Invisible to the eye 3. Incomprehensible to the minde 1. He is a Creator First he is a Creator of all things therefore is to be separated from the creatures in our distinctions and is above the creatures in priority of dignity and time To create is to worke without instruments or materials What it is to create Applications 1. To conceive of God as a Creator above all created Natures whatsoever Rom. 11.36 Of him through him and for him are all things Of him as the first Cause by him as the Preserver for him as their End wherfore they were made Of him without any mover by him without a helper for him and none other cause 2. Not to contend withâ—â—â— our Creator about his Decrees or proceedings this is to bring a woe upon our selves Rom. 9.20 to strive with our Maker Isai 45.9 3. To praise and glorifie him for this because he created all things Revel 4 11. Thou art worthy to receive glory and honour and power for thou hast created all things Secondly God is invisible to the eye Iohn 1.18 No man hath seene God at any time 2. He
height of glory I looke for a Heaven above First let mee be heavenly ey'd to read secondly heavenly minded to contemplate thirdly heavenly changed to beleeve to convert to be renewed Sect. 2 Secondly Of the clearenesse of the Heavens IT is the elementary Heavens I now thinke upon they are for clearenesse and purity compared to molten glasse Iob 37.18 And the blewnesse of them to our view is because of the farre distance betweene the eye and the object Reflexions 1. If Heaven be so pure that we see Deut. 26.15 how pure are the invisible Heavens that is a pure place called Gods holy habitation 2. Gods dwelling is pure He will not abide in a sinfull soule nor with a profane heart I must be purged clensed and humbled if I will have God with me Isai 57.15 3. If Heaven be so pure then God himselfe is a pure and holy God 1. John 3.3 4. A pure conscience a cleane heart a sanctified soule is a kind of Heaven on earth When I looke towards Heaven and consider the purenesse of the Element let me desire to be pure it is heavenly and excelent A legall purity I can never obtaine here an Evangelicall purity I must endeavour after to be cleansed from my guiltinesse by Christs blood and from my filthinesse by his Spirit Sect. 3 Thirdly Of the height of the Heavens HEaven is the Throne of God Matth. 5.34 and Thrones are on high Solomon had staires to ascend to his Throne because he sate as Judge above the people 1. King 10.18 19. So Gods Throne is on high The Heaven is high above the earth Psal 103.11 as the large circumference to the little Center the distance is very great men may ghesse at it but not certainely conclude how farre it is Reflexions 1. Feare 1. What cause have I to feare the Lord for as farre as Heaven is above the earth so large is his mercy to them that feare him Psal 103.11 This should enlarge my endeavour after the feare of the Lord. 2. Circumspection 2. God sees all our actions here below for hee dwelleth in the high Heavens and from thence beholds us Psal 33.14 3. Heavenly mindednesse 3. Though the visible Heavens be high yet our humane flesh is carried higher Heb. 4.14 9.24 Christ is ascended farre above all Heavens Ephes 4.10 There I hope to come there I desire my heart may be often Colos 3.1 Sect. 4 Fourthly Of the largenesse of the Heavens THE Heavens for their largenesse are said to bee spred out Iob 37.18 Psal 104.2 Ier. 51.13 The largenesse may be demonstrated three wayes 1. By a visible apparision for wee can see on our Horizon but halfe of the Heavens In the Moneth of March when the Sunne riseth at 6. and sets at 6. wee then may make a tryall 2. By an Astronomicall relation or Geometricall collection the Earth is large yet it is but as the Center to the Heavens circumference 3. By a divine conclusion Heaven is the dwelling of the great God and the receptacle of the Saints Psal 2.4 Iohn 14.2 Therefore the visible Heavens bee large though not so large as the invisible Reflexions 1. God is a great God great Princes are knowne by their great Palaces so I know God is a great God by his dwelling place 2. I perceive a progresse from little to great from the little wombe of my Mother to this great world the habitation of mortals I trust I am going from this little Terrene Globe to the large Heavens the habitation of Angels 3. Though the Heavens are large yet they cannot containe God 1. Kings 8.27 God comprehends all and is incomprehensible himselfe 4. I may be straitned and put in prison on earth but when I leave earth I shall come to a large place above the large visible Heavens called for largenesse a Kingdome Luke 12.32 Sect. 5 Fifthly Of the firmnesse of the Heavens THey are called Firmament for stability Psal 19.1 Our bodies are generated and soone corrupted but the Heavens continue to this day Psal 119.90 91. Reflexions 1. These Heavens we see continue a long time but the Heaven I hope for continues without alteration to eternity A Kingdome it is that cannot be shaken Heb. 12.28 2. Gods Worke is excellent being out spread and firme If a Brazier or Gold-smith stretch out his metall it loses firmenesse and growes to weaknesse Gods workes are admirable 3. Heaven is firme but the Word is more firme Mat. 5.18 Those that looke so much on security doe teach me where to looke for it 2. Pet. 1.19 We have a sure word of the Prophets Psal 93. Sect. 6 Sixthly Of the motion of the Heavens THe earth is fixed and hath foundations Micha 6.2 and hangeth on nothing Iob 26.7 but the heavens have a yeerely monethly daily revolutions Astronomers hold an opinion of divers sphaeres the neerest is the sphaere of the Moone the next where Mercury is the 3. hath Venus the 4. the Sunne the 5. Mars the 6. Iupiter the 7. Saturne the 8. the other Starres the 9. Compasses the rest and turne about every day this is above common capacity but certainly the earth turnes not round as meat on a spit but is fixed and stands still and the heavens are in motion Reflexions 1. I now have found who can make the perpetuall motion men would doe it God hath done it I honour his worke I blame mans folly 2. It is heavenly to be in motion it is earthly to be dull and sluggish I desire to be ready to every good worke Tit. 3.1 and to run the way of Gods Commandements Psal 119.32 3. I shall be of swift motion at last 1. Cor. 15 44. at the resurrection Seventhly Of the heavens dissolution or redintegration AT the last they shall waxe old as doth a garment Psa 102.27 and at the last day shall passe away with a noise 2. Pet. 3.10 and be folded up as a booke or role Isa 34.4 Heâ— 1.12 and shall be disolved 2. Pet. 3.12 the Angels have forme not matter so are everlasting we have matter and forme generation and corruption the heavenly sphaeres have matter and forme of long duration but not for ever whether they shall be annihilated or redentigrated whether brought to nothing or refined and remaine with the earth as monuments of Gods eternall power and wisedome I am ignorant of it and leave it to them more wise to judge Reflexions 1. Oh with what detestation should I thinke of sin It is sin hath tainted this great fabricke and will bring a dissolution 2. There is something will stand me in stead and is of great consequence at that time when all my silver and gold is melted and the world burned that is holinesse which now I must prize at a high rate and pray and labour for it 2. Pet. 3.11 3. If heaven mâ—st be disolved that is so firme then my fraile weake body will soone come to a dissolution I am earth and must
the senses be in the Head Section 1 First the Head is obvious most seene IT being placed on the bodie high things we soone perceive as a hill or mountaine or tree so presently wee looke on the face and espie frowning or smiling deformitie or beautie Conclusions 1. There be three Heads Mysticall Politicall Naturall Mystically Christ is the Head of his Church which he hath redeemed Politically the Prince and Governours be Heads So are Masters of Families the Heads of their Families Naturally the Head of the body is the Head and Chiefe As my mysticall Head is obvious not onely to the Angels and Saints in heaven by vision but to the Saints on earth by Faith Heb. 2.9 Wee see Iesus Crowned c. So is my naturall head to all Spectatours As I am the Head of a Familie I am obvious to GOD who sees my faylings and forgives mee to my Conscience who sees and checkes me to men who see and censure mee 2. My Governours as Heads Politicall are obvious God give them Grace to be good examples then wee the people may looke on them and learne vertue and godlinesse wisedome and moderation 3. LONDON is an Head Citie as the Head of Aram was Damascus Esay 7.8 And a Citie obvious to the Land O that they might see here Pietie and Godlinesse Temperance and Justice and lesse pride riot and wantonnesse Section 2 Secondly the Head is honourable and the members are honoured for the Heads sake THE Naturall Head is honourable so is the Politicall 1 Pet. 2.17 Kings must be honoured 1 Tim. 6.1 Masters must be honoured but Christ who is the mysticall Head of his Church he is to be honoured above all Conclusions 1. Loftie lookes will not honour my Head but Wisedome will make my face shine Eccles 8.1 And modest cariage to men and devotion to GOD is the exact way to make my head comely and honourable 2. As a Governour and Head of a Familie my honour is to give example of Pietie moderation diligence mortification patience and zeale 3. I raise my thoughts to Christ who is most excellent in dignitie and honour he that is Head of the Church is the most excellent 1. The Politicall Head is subordinate he is absolute and independant 2. Men rule those that have a present being Christ is Head of them departed and of them yet unborne 3. Men are Heads by Government Christ is Head by Influence 4. Men governe often uniustly but Christ alwayes righteously he is most honourable Section 3 Thirdly the Head is united to the Body The Anatomists say in the Head and necke be 125. muscles there is a neare and strong and inseparable union betweene the head and the bodie There bee foure Unions considerable 1. A Naturall betweene the head and the body 2. Matrimoniall betweene man and wife 3. Divine betweene the two Natures of Christ. 4. Mysticall betweene Christ and his members Conclusions 1. My feete and toes though farthest off are united to my Head being members 2. If I be a hundred miles distant yet I am united to my wife in the Matrimoniall bond 3. Christs God-head and Manhood make one Christ as soule and bodie make one person 4. I am Mystically united to Christ though he be in Heaven and I on earth Section 4 Fourthly the Head conveighes Influence to the rest of the body All the nourishment is received into the head and so conveighed to the members the head lookes out takes care for the whole bodie so in the Politicall or oeconomicall Head Dignitie and Dutie are copulatives Conclusions 1. Not to envie them in Dignitie they have honour but accompanied with cares and great accompts 2. To love my Governours and to labour to preserve their lives credits and comforts from them I have direction and protection let me returne my prayers love and service 3. I will shunne irregularitie t is Iesuiticall and Brownisticall I must learne to submit where men crosse not God In things indifferent their part is to direct mine to obey 4. Christ is the Head a quickning Spirit 1 Cor. 15. Iohn 1. Of his fulnesse we all receive All good desires motions inclinations all Grace and goodnesse life and spiritualnesse is derivative from this Head Who is blessed for ever Section 5 Fiftly the Head is sensible All the senses are in the head though not all onely in the head for the touch is all over the bodie Conclusions 1. Christ our Head is sensible in their troubles Of old he was troubled with them Esai 63.9 And in the New Testament he saith to Saul Why persecutest thou mee Acts 9. 2. Godly Governours are sensible of the estate of their people as David 2 Sam. 24.17 What have these sheepe done Let thy hand be against mee and my fathers house 3. The Naturall Head is sensible of the wrong done to the members the Tongue will speake the Eie will weepe the Eare hearken for a remedie So much of the Head Of the Eyes of man 1. The cause of Seeing 2. The benefit of the Sight 3. The miserie of Blindnesse 4. The gracious employment of the Eyes Section 1 First Of the cause of Seeing THE Naturall cause is from the spirits comming from the Optick Nerves into the Apple of the Eie wherein there is a Crystalline humour which receives as by a mirrour the kindes of colours and the figures numbers motions of bodies The Nerves of the Eie are seated betweene the place of the Originall there is a meeting like the forke of a tree and the spirits meete together so the Obiect is one otherwaies all things would seeme double to us Anatomists say there are six inner parts of the Eie 1. The Fat which is placed above the Eie for to defend it from cold to keepe it from the hardnesse of the bone and to fill up the distance of muscles to further the quick motion 2. The Glandule is seated in the upper part of the Outer Corner lodged in the Fat and full of moisture to helpe the Nimble motion 3. The Nerves being in Number six whereof foure be straight and two Oblique or winding 4. The Tunicles are six in number The first Adnata membrana the utmost pannicle which cleaves to the Eie and makes it firme The second is Cornea t is firme and bright The third is Vvea which some count the fourth thinne Membrane wee see our selves in the Apple of ones Eie from the hole of Vvea The fourth is Membrana Pupillaris the membranous Circle compassing the Ball or Apple of the Eie The fift a Cristalline humour The sixt like a spiders web 5. The Humours There is first the watrie humour secondly a crystallick humour the third is like moulten glasse exceeding the other two in quantitie 6. The Vessels of the Eie either externall from the veines that nourish the Eie or internall from Chorion and Cerebellum there be two Nerves appointed for the Eie one for sight called Opticus the other for motion called Motorius And now I
1. In his Essence having his being of himselfe absolute independant blessed immutable 2. Also that there are in the Divine Essence a Trinity of Persons Quest How shall I raise my admiration to the highest pitch Answ To meditate of his Wisedome and Knowledge First admire the largenesse of it for hee knows all Prov. 15.11 2. The perfection of his knowledge hee knows the Causes Concomitants Fruits and Effects insides he knows the motions and inclinations of all men of all things Acts 15.18 3. Admire the manner of his Knowledge not by Doctrine Relation Experience but without meanes 4. Admire the celerity and swiftnesse of his Knowledge at once in a moment Hee knowes things past present and to come 5. The certainty of his Knowledge he cannot be deceived he foresees all inconveniences he knowes things and persons as they are no apparitions nor pretences nor fainings nor dissemblings can delude him 6. Admire the Eternity of his Knowledge before all time before there was a World Hee knew himselfe to be most perfectly happy and blessed and knew that he would make a world and knew all that man should act on the stage of this world and as he did purpose so all things must come to passe Acts 4.28 Ephes 1.11 according to his foreknowledge and Decree 7. Admire the Efficacy of the Knowledge and Wisedome of God From his Knowledge he decreed then did worke so the Heavens Earth Seas and all their ornaments were created are preserved the variety of his creatures argues his unsearchable Wisedome and their order uses and ends appâ—inted them calls for our Admiration By this we may see what câ—â—se wee have to admire God and if one of his Attributes doe cause such Admiration what would it worke on us to meditate on the rest as his Power Glory Holinesse Justice Invisibility immutability this requires a large Volume but I intend brevity Quest How may I further admire God Answ I will give one straine more to winde up the heart that is to admire Christ incarnate how hee is the begotten Sonne of God Psal 2.7 1. Admire it in this hee was begotten of the Father yet is not after the Father in time Men beget those that come after them but here 't is not so therefore to bee admired 2. Men beget children which may be divided from them but Christ is so begotten that he is undividuall He and the Father are one John 10.30 3. Men so beget that there is a diminution of their substance and a conveighing of the corrupt Nature But Christ is begotten without diminution of the substance of the Father Acts 4.27 and free from all corruption Hee is the holy Sonne of God 4. Men beget children which are their inferiors but Christ is begotten Equall in Eternity yet equall with the Father Phil. 2.6 1. The Father is eternall Psal 90.2 So is the Sonne eternall Isai 9.6 Glory 2. The Father is glorious Acts 7.2 So the Sonne is glorious Iames 2.1 Power 3. The Father did create Gen. 1.1 So the Sonne created Col. 1.16 4. Angels doe honour the Father Isai 6.3 So Angels doe honour the Sonne Adoration Heb. 1.6 5. A Father begets a Sonne but yet communicates not his whole Essence to him but Christ is begotten yet partakes of the wholâ— Essence of his Father therefore admirable 6. A Father begets one that is another person another thing distinct from himselfe But the Lord Christ is begotten another person yet not another thing he may be distinguished but not divided Thus wee acknowledge God by Admiration Secondly we acknowledge him to himselfe and so doe glorifie him by our praises Psal 50. last verse Here consider 1. Who they be doe praise him 2. How they praise him 3. For what they praise him First who praise him 'T is the Saints praise him Psal 145.10 1. 'T is they have the most cause 2. And the best abilities 3. And the onely acceptance Secondly how they praise him 1. They praise him freely and cheerefully Psal 63.5 2. Vprightly and sincerely Psal 119.7 Hence 't is they praise God with their Soules Ps 103.1 with their Hearts Psal 9.1 3. They praise God frequently on all occasions Ps 71.6 Psal 119.164 4. They praise him constantly Psal 145.2 Hence 't is when they lose their comforts yet God loses not his praises Iob 1.21 Thirdly for what they praise him 1. For his owne Excellency 2. For his glorious workes 3. For his mercies First for his owne excellency 1. He is the soveraigne Lord God over all Rom. 9.5 the ruler of the world Zach. 4.14 Hence it is that Greatnesse and Glory and Power and Victory and Praises is attributed to him who is head over all 1 Chro. 29.11 He is to be praised as the onely potentate 1. Tim. 6.15 He is to be praised that is high and excellent Isai 57.15 He it is is glorious in Holinesse Exod. 15.11 and worthy to receive Honour and Glory and Power and Praise Revel 4.11 Revel 5.13 All his glorious Attributes both Communicable and Incommunicable cals for our frequent praises Secondly he is to be praised for his workes For they demonstrate his eternall Power and God-head Rom. 1.20 Hence it is that he is praised for creating all things Rev. 4.11 His workes both of Creation and Providence do shew his Wisedome Power Goodnesse c. Psal 139.14 Psalme 136. Psalme 194. The workes of God stirred up David to praise God both for the making of himselfe and for the making of other creatures and for the government of the World Thirdly God is to to be praised for his mercies Psalme 100.4 Psalme 136.1 To quicken us to this duty consider 1. The freenesse of his mercies they are bestowed without our deserts his will is the cause of his mercy Rom. 9.18 2. The multitudes of mercies of all sorts temporall spirituall on every faculty of soule and member of our bodies mercies on our names estates families friends those neare and deare to us 3. The constancy of his mercies they are renewed every morning Lament 3.23 Wee are laden daily with benefits Psal 68.19 4. Consider mercies comparatively wee are in health others are sicke we have sight others are blinde we have the Gospell other sit in darknesse c. Thus we see God is glorified by Admiration by Praises Lastly he is glorified by acknowledging him to Men In our Speeches In our Actions In our Sufferings First in our speeches to men 1. By declaring his workes Psal 105.1 2. To instruct our Children that they may praise God Psalme 78 4. 3. To make publicke confession of our sinnes if they have caused publicke scandall Ioshuah 7.19 4. To make publicke confession of Religion being called Psalme 119.46 Read the marginall Note 1 Pet. 3.15 Secondly Wee must glorifie men before God in our Actions 1. By our godly conversation in the generall to do good workes before them to urge them to glorifie God Matthew 5.16 to cause men to say
Triangle there are still three empty corners for the Trinity to fill Our infinite desires are plenarily satisfied with him alone that is infinite Hence it was that Paul and Silas having God did sing in the Dungeon when Belshazar wanting him did tremble at his Feast Vse 3 Seeing infinitenesse hath relation to Gods Essence and properties we should be sparing in considering it singly or simply rather to meditate of it Relatively as infinite Essence infinite Wisedome infinite power which attributes may be considered in severall places so the best way is Brevity to avoyde * A using one thing often Battology Of Omniscience 1. What Omniscience is 2. No Creature is Omniscient 3. God is Omniscient 4. Proofes by Scriptures and Reasons 5. Applications to edifie Sect. 1 First What Omniscience is IT is gathered from a compound word Omnis scientia all and knowledge To know all requires infinitenesse all must be included nothing must be excluded Sect. 2 Secondly No Creature is Omniscient NO Creature made all no Creature is Omnipresent to know what is done in all places No creature knowes all thoughts * 1. Kings 8. no creature knowes Gods Essence no creature knowes the Day of Judgement no creature knowes the certaine events of things nor the certaine causes of all things Therefore no Creature is Omniscient Sect. 3 Thirdly God is Omniscient God knows things past Ps 90.8 act 15.18 Present Psal 139.2 To come 1. Sam. 23. â—â— God knows al things in Heaven earth and hell Pr. 15.11 GOD is Omniscient knowing himselfe and all creatures He being infinite knowes himselfe to be an infinite Essence He knowes the Creatures in their being potentiall in their production existence He knows their motions inclinations intents actions progresse declensions ends and conclusions Hee sees all with one view without experience or disputes or events or Reasons or Similitudes He sees them distinctly unchangeably * Without the least sinfull motion sacredly eternally and perfectly Sect. 4 Fourthly Reasons Arguments and Probations 1. Positive Acts 15.18 Ier. 17 10. Psal 94.11 2. Negative 3. Mâ—taphoricall FIrst from Scripture the Scriptures prove it 3. wayes first Positive secondly Negative thirdly Metaphoricall Job 28.24 For hee beholds the ends of the world and seeth all that is under Heaven Heb. 4.13 All things are anatomized before him Reasons Iob 42.2 There is no thought hid from thee 1. He made al 2. Else he were not perfect 3. Hee must judge all Ergo knows all things God is said to have eyes Prov. 15.3 To be light 1. Iohn 1. God is light to see is to know we borrow from the Minde and give to the Eyes As I see your purpose I see your love that is Metaphorically I know perceive or discerne it When wee say God hath eyes we meane he knowes discernes understands So God is light ye know 't is light makes all manifest it discovers and makes things obvious Sect. 5 Fifthly Vses to edifie 1. THis confutes two sorts of men the Hereticks and the profane First those Hereticks which hold that God sees no sinne in the justified are ignorant of God in his Omniscience plaine Texts are against them Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the fight of thy countenance So Heb. 4.13 All things are anatomized before him We have sinne we see sinne and our neighbour sees our sinne God corrects us for sinne his Spirit is grieved by sinne therefore God sees sinne God saw sinne in David in Peter in the Churches in the Revelation He sees our sinnes more perfectly than our selves and convinces us for them and causes us to bewayle them confesse them and loath our selves for them 2. This confutes Atheists and profane men which goe about to hide their counsell from the Lord Isai 29.15 And judge carnally of God Iob 22.13 as if hee being in Heaven had eyes as a man and could not see through the darke cloud Heere is direction to take heed of secret sinnes Secondly God knows them and sees them with all their circumstances Iob 42.2 No thought is hid from him 2. Take heed of false pretences as Iesabels Fast Absolons Vow and Judas Kisse God sees the intent though man sees onely the pretence 3. This shews that it is not in vaine to lift up our hearts The Lord knows our desires Psal 10.17 and the meaning of our spirits He knows a priory from the first rise therefore ejaculations are with him reall prayers Nehemiah 2.4 Thirdly Here is matter of consolation 1. In regard of our frailty The Lord knowes whereof we are made hee remembers wee are but dust so that from this his knowledge wee mâ—y expect his compassion Psal 103.14 2. In respect of our troubles wee know not which way our deliverancâ— shall come But the Lord knowes how to deliver the godly 2. Pet. 2.9 Let us labour to be godly when God knowes us to be so he knowes then how to end our miseries and to give us deliverance A fourth Vse may be to aggravate the misery of the impenitent They sinne before a God that sees all things their enmity against him their hatred of his children their despising his Ordinances and taking their fill of sinne is all knowne to him that shall judge them at the last day Vse 5. To admire the knowledge of God and to abase our selves and confesse our ignorance as The wise man Prov. 30. Surely I am more foolish than any man And Psalme 73. So foâ—lish was I and ignorant and as a beast before thee Vse 6. To beleeve and acknowledge that there shall be a righteous Judgement at the Great day because the Iudge cannot be deceived He knowes all mens causes and will separate mens persons hee knowes his Sheepe from Goates and will reâ—ard every one according to that he knowes they have done in the body He needs no informations but will judge according to perfect knowledge Of Omnipresence 1. What Omnipresence is 2. No Creature is Omnipresent 3. God is Omnipresent 4. Reasons and Scriptures to prove it 5. Objections and Question answered 6. Applications to edifie Sect. 1 First what Omnipresence is IT is a word from a compound of two words all and present expressed in another phrase called Vbiquity a being every where at once Sect. 2 Secondly no Creature is Omnipresent THe Creatures are limited and bounded Angels are not in heaven and earth at once man hath his being in a little roome and is present but in one place at once the Sea hath her bounds the aire hath his Region and every Creature hath his appoynted place Sect. 3 Thirdly God is Omnipresent IN heaven is his glorious presence hee is in earth by his providence in hell by his judgements though no place can containe him yet no place can exclude him Sect. 4 Fourthly Reasons and Scriptures to prove it Reason 1 1. HE is an infinite Essence therfore omnipresent Secondly Reason 2 because God
with his bodily eyes 2. God is a Spirit Iohn 4.24 therefore invisible 3. If God were visible wee should see nothing but God for he fills Heaven and Earth Quest 3 Shall not our eyes see God in the life to come Iob saith With these eies I shal see him And Christ saith The pure in heart shall see God Math. 5. Answ Iob in Heaven with a glorified eye shall see Christ in his Humanity and the pure in heart shall see God with the eye of the body to satisfaction but with the eye of the minde more clearely in neither they shall comprehend his Essence in both they shall have a fulnesse of vision farre beyond that we can conceive in this life He that goes to the Sea may fill his vessell yet leave the Ocean behinde him We shall see so much as wee shall say we have enough our vision shall be so great that it is called the beatificall vision Quest 4 How is Christ married to his Church and yet they never saw each other on both sides Answ There is a consent of both parties Christ gives himselfe to be a Husband the Church gives her selfe to be his Spouse there is the Fathers consent and his giâ—t of her Iohn 17 24. on the Sonnes demand Psal 2.8 There is the pledge of our faith at Baptisme and the Lords Supper and he promises in the Covenant of Grace to bee our God there are reciprocall affections and the conjunction is reall yet spirituall As for sight hee sees us with his all-seeing view wee see him with the eye of faith Heb. 11.27 which sight of faith makes us to rejoyce 1. Pet. 1.8 Our joy proceeds from our Union without the which we had no sound consolation Quest 5 Were it not a great helpe to our devotion to have some Image before us because God is invisible Answ To have an Image of God to helpe our devotion is forbidden Deut. 4.23 2. It is unprofitable Isai 44.10 3. The Image drawes the minde downe for the minde doth much follow the eye 4. â—t is against Gods nature who is a Spirit 5. It is not possible to make an Image of God Object God made man in his image Answ The Image was Knowledge Colos 3.10 and Holinesse and Righteousnesse Ephes 4.24 That was the image not the Substance of the Soule for that is not lost but Gods Image was lost The soules of the wicked are without Gods Image till they be renewed So then the Image are divine qualities which Paâ—â—â—ers and Carvers know not how to cut out or draw Quest 6 Doe divels see each other and doe Angels see them Answ It is likely that they doe it is naturall for each species to know his like and â—ngels have combats with them Revel 12 therefore see each other Quest 7 Can the â—oule see an Angell or devill Answ Not in their owne Nature but in some similitude for their substance is spirituall and not obvious to the bodily eye Quest 8 How may we know when Sathan tempts us because we cannot see him how differ his tentations from our owne corruptions Answ 1. His temptations of that kinde are against the light of nature as that there is no God or that he is not gratious just and merciful c. 2. His temptations are to the ruine of nature as for a man to kill himselfe causelesly 3. The temptations come rushing suddenly our corruptions entice by degrees by mentall contemplation or outward objeâ—ts 4. He resists holy duties by injecting false reasonings in the minde tâ—at God is dreadfull we sinfull unworthy and shall have no assistance nor acceptance 5. He workes discomforts in the heart by hiding the consolations presenting judgements to the minde and threatnings to make us give over a godly course or walke heavily Quest 9 Cannot Sathan appeare visible Answ No not in his owne nature but he may by permission use some of the creatures as a Serpent to Eve or may use the foure Elements to forme and apparition as in the body of Samuel or rather the likenesse of Samuel or he can delude the sences as the Serpent cast downe before Pharaoh Moses Serpent was true the Magitians was but a delusion a deceiving of the sences Quest 7 May not the Heathen object against us Where is your God seeing he is invisible and cannot shew wee him We can answer them thus Answ 1. Their question comes from grosse ignorance 2. We can tell them where our God is He is in heaven Psalme 115.3 3. We retort to them where is your God if they can shew him to the eye he is no true God because he is visible and shall be perishing Ier. 10. Sect. 5 Fifthly Applications to edifie 1. TO praise God as for other excellencies so for his invisibility 1. Tim. 1.17 2. To learne to walke by faith as if wee saw him who is invisible Heb. 11.27 3. To remember him though we see him not to remember him with affection to love him though wee have not seene him and to rejoyce in him as we are beleevers 1. Pet. 1.8 4. Would we see the Invisible God then let us behold his invisible power and God-head in his workes Rom. 1.20 Would we see him hereafter then let us labour for pure hearts that we may be rewarded with the vision of God Matth. 5.8 5. Here is comfort against invisible enemies we have the invisible God and invisible Angels to helpe us wee have promises of invisible things to encourage us we shall have invisible rewards to recompence us 6. Let us minde more invisible things desire more invisible favours send vp invisible desires let the glory of all visible excellency be blasted and let us raise our mindes to things more excellent and invisible 7. Observe Gods workes they are invisible in operation but visible in manifestation they are hid and unseene in operation both the works of nature Eccle. 11.5 thou knâ—wst not the way of the spirit nor how the bones are fashioned in the wombe and the worke of grace Iohn 3.3 These workes done secretly are manifested in mans birth and regeneration If we will follow God let us strive to get the inward worke of grace to be wrought in the secret parts of our hearts and soules to bee inwardly adorned with humility and wisedome and heavenly mindednesse with love zeale patience and contentment Then outwardly to manifest the same by gracious speeches and good workes that the invisible graces of God may have a visible declaration among men thus shall wee resemble the invisible God as the drop doth the Ocean Of Wisedome 1. What Wisedome is 2. Of the wisedome of creatures 3. Of the wisedome of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Wisedome is IT is the better perceived by comparing it with those vertues which are neare to it and like it as Knowledge Prudence and discretion Knowledge is to perceive to comprehend or see Scientia it is gained by the eye or eare or
regard them not so the preacâ—â—â— doe exercise their function though some regard 〈…〉 8. The stars are most honoured of the Astronomers and learned that know their vertues influences operations so Preachers are most honoured of them which doe know the dignity of their calling the end of their ministry the necessity of preaching the benefit that is gained by their labours 9. When the Sun appeares the stars do then vaile their glory so the true preachers give glory to Christ and lay aside their owne glory The Disparity 1. The starres are made of pure matter and contiue the Preachers be made of composition and dye and have succession 2. The starres teach by the eyes the Preachers teach our eyes by example our eares by doctrine 3. The starres keepe a great way above us the Preachers eate and drinke and converse with us 4. The starres put no difference betweene good and bad but shine equally to all but the Preachers do make a difference betweene the pretious and the vile Ierem. 15.19 and teach the people to distinguish as it is Ezek. 44.23 5. The Starres have a concordiall harmony but preachers sometimes dis-agree Acts 15.29 Quest 7 Wherein should all Christians be like Starres Answ 1. No be heavenly minded to have our conversation above the starres are heavenly 2. Not to envy one another the little starres doe not envy the great ones 3. To stand for the truth when it is opposed the little starres doe shine in the darke 4. To keepe our places without aspiring or negligence the starres abide where God hath placed them and keepe their courses 5. To doe good to them a farre off the starres doe communicate their light to us though they be exceeding farre above us Quest 8 Which be the Planets Answ 1. Luna the Moone which is next to us her race is finisht in twenty eight dayes 2. Merâ—urius which accompanies the Sunne and is never but thirty degrees from the Sunne 3. Venus a bright star her course is 348 daies 4. Sol in the middest of the Planets his race is runne in three hundred sixty five dayes and sixe houres 5. Mars a hot and dry Planet his course is two yeares 6. Iupiter hot and moyst his course is twelve yeares 7. Saturne cold and dry the highest of all the rest his race is thirty yeares Of the Aire 1. Of the clearenesse of the Aire 2. Of the softnesse and pliablenesse of it 3. Of 〈◊〉 largenes and unive sallity of it 4. Of the usefulnesse and commodity of it 5. Of the continuance of the aire 6. Questions resolved Sect. 1 First Of the clearenesse of it THe Aire of it selfe is cleare and pure of a thinne and invisible nature when we say the aire is clarified and purged it is not from any malignity that is in it selfe or any pollution but it is from the addition of fogges and vapours which by exhalations arise from the earth into the pure aire The lower reigion of the Aire is not so cleare as that above yet the aire is all one simply and singly pure and cleare as the Cristall Conclusions 1. Pure is hee that made the Aire 1 Iohn 3 3. God is pure yea so pure that in comparison of â—od Coeli non sunt mundi the heavens are uncleane in his sight 2. I am impure although the aire be pure impure in my nature Iob. 14 4. impure in my life therefore am commanded to cleanse my selfe 2. Cor. 7.1 3. I sucke in the pure aire why should I not labour for purity and so answer the pasture I feede in 2. The Religion we professe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure Religion Iames 1.27 3. The Catholicke Church we in our Creed beleeve to be holy 4. The ordinances are for this end the Word and Sacraments the whole Church liturgy all reading meditations godly conference tends to this end none will deny this unlesse some unclean spirit or unclean person 5. No impure person shall attaine to happines Revel 21.27 Sect. 2 Secondly of the softnesse and pliablenesse of the Aire EVery winde moves it and every substance causes it to give place it yeelds to every thing and seldome resists any thing Conclusions 1. It is excellent when purity and pliablenesse do meete together to be soft tender-hearted and pliable to that which is good and of a yeelding disposition 1. It is commanded Tit. 3.2 Ephes 4.32 2. It is commended Ier. 35.14 3. It is rewarded Gen. 13.14 15. After Abraham had yeelded to Lot God came to him and gave him all the land of Canaan We must yeeld 1. To the commands of God Psal 27.8 Titus 3.1 2. To the commands of men which crosse not God 3. To taxes imposed though we might argue against them Matth. 17.27 4. To the weake 1. Thes 5.14 5. To Gods disposing providence 2 Sam. 15 26. We must not yeeld 1. To Idolatry though secretly tempted or strongly urged Deu. 13.6.7.8 2. To mens commands which crosse God Act. 4.19 3. To the examples of the wicked Ephesians 5.7 ver 4. To Sathans tentations 1. Peter 5.9 verse Againe we must yeeld 1. To God for his owne sake 2. To men for the Lords sake 3. To the passionate for peace sake 4. To the weake for Conscience sake 5. To the poore for their needs sake 6. To them that offend us for mercies sake To yeeld 1. To the good that we may incurage them 2. To the bad that we may silence them 3. To friends that we may rejoyce them 4. To enemies that we may win them 5. To all that we may edifie them Againe not to yeeld but withstand 1. The Apostates that we may shame them 2. The Hereticks that we may convince them 3. The Schismaticks that we may regaine them 4. The Innovators that we may escape them 5. The beastly prophane that we be not corrupted by them Sect. 3 Thirdly of the largenesse of the Ayre IT hath a large Circuite a spacious being yet limited if we go up to the Clouds t is there if we descend to the vaults and Caves of the earth t is there if you goe beyond the Seas t is there it hath a kind of vbiquity God our Consciences and the Ayre are every where present shut the Windows barre the doores never so close draw the Curtaines together yet these three cannot be kept out Conclusions 1. If the Ayre be present every where much more is God the Ayre is limitted his place but God his center is every where and his circumference no where the Heaven of Heavens cannot contayne him he is in Heaven in his Majesty 1. King 8. in Earth by his providence in Hell by his judgments his omnipresence should teach me reverence and sincerity 2. The Ayre is like to God in this t is present every where but seene no where 3. The Ayre in some places is darke and terrible in some places light and comfortable So is God to some terrible in his judgements to some
miles from us Quest 6 What is the naturall cause of the thunder in the cloud Answ When a hot and dry exhalation meetes with a cold and moyst vapour in the middle region of the Aire and being pend up in a cloud there they fight so the heate breakes out sometimes with more violence sometimes with lesse according to the quantity of the matter or strength of the cloud called the voyce of God Psal 29. Of the Raine 1. Of the naturall cause of the raine 2. God doth dispose of the raine 3. Why raine is kept from us 4. Meanes to obtaine raine 5. The benefit of raine 6. Resolves concerning the Raine Sect. 1 First of the naturall cause of raine THe naturall cause is thus the Sunne exhales moyst vapours up into the aire The Aire hath three Regions the first is very hot neare the element of fire the second is very cold because the Sunne-beames gliding and piercing through it they have not a reflexion so farre backe againe the lower region more warme by reason of the Sun hath reflexion from the earth Now in the middle region are degrees of coldnesse the most extreame sends haile the next snow the next most temperate raine Let me from this naturall cause looke higher to that God which orders nature An ascent and gives power and vertue to the creatures it iâ— hee that covers the heavens with clouds (a) Ps 147.8 and causes them to drop downe fatnesse (b) Ps 65.11 the earth is as Gods garden the sea his Cesterne the clouds his water-pots exhalations raise them up so with sweete showers he waters the earth Sect. 2 Secondly God doth dispose of the raine which appeares by these five arguments 1. IF he pleases he can keepe backe the raine cohibui a vobis imbrem Amos 4.7 Deut. 28.23 I have kept the showres from you saith God it is he that doth make the heaven as brasse and the earth as iron In Elias dayes God kept away the raine three yeares and sixe moneths Iames 5.17 2. If God pleaseth he sendeth the raine Deut. 11 1â— I will give you the raine of your land in due season Zach. 10.1 Aske of the Lord and he will give you rain Psal 147.8 He prepareth raine for the earth 3. He sends raine in his mercy and favour when his sweet showers doe soften the earth Psal 65.12 that food is brought forth for the beasts Psal 147.8 9. 4. He sends raine in Justice as in Noah's time hee opened the windowes of heaven in his wrath Gen. 7.11 This way he both giveth meate aboundantly and also this way he judgeth the Nations Iob 36.29 30 31. 5. None other can give raine not the heavens themselves of their owne accord not the Idols of the heathen it is Gods prerogative royall Ier. 14.22 Sect. 3 Thirdly why raine is kept from us 1. BAcke-slidig binders raine the Prophet doth confesse it in time of great drought Ier. 14.7 2. Flattering preachers that cry peace and sooth up the people in their sinnes and tell them all shall be well Ier. 14 13. 3. The love of sinne Ier. 14.10 They loved to wander therefore came a drought 4. Not harkning to the word of God when men have no list no obedient eares to heare this restraines the raine Deut. 28.15 with 23. verse 5. The sinne may be iâ—â—he Magistrates when as justice is not executed 2. Sam. 2â—â—â— 6.10 verses 6. Notorious wickednâ—sse when men out-stripp their fore-fathers especiâ—â—â— in unlawfull marriages and Idolatry this restraines tâ—â— raine 1. Kings 16.30 31 32 33. compared with 1. King 17.1 Sect. 4 Fourthly the meanes to obtaine raine 1. Confession of sinnes and humiliation this course Ieremiah tooke Ier. 14.7 2. Prayer this way Elias prevailed Iames 5. so in Zach. 10.1 Aske of the Lord raine Arguments in prayer 1. He is a God hearing prayers Psalme 65.2 2. He hath heard others heretofore Psal 22.6 3. He is a Saviour in trouble Ier. 14.8 4. Begge for his owne sake Jer. 14.7 5. He is a God in covenant Ier. 14.21 6. Because it is for his owne glory Ier. 14.21 22. 3. A third meanes is that justice be executed to cut off those which trouble Jsrael and punishes when man is too remisse Judgement executed on earth brings downe raine from heaven 2. Sam. 21.6 4. A fourth meanes is to be dilligent hearers and lovers of Gods word and to become obedient in sincerity then God will give raine Deut. 11.13 14. Deut. 28.1 compared with the twelfth verse By the drought God intends our conversion and reformation Amos 4.7 8. that being wrought we are capable of raine and all blessings Sect. 5 Fifthly the benefit of raine 1. THe Raine softens the earth Psal 65.12 then the husband-man sets his plough to worke 2. The Raine makes the corne and grasse and hearbs and plants to budde and grow to blossome and beare fruit 3. It refresheth the earth as drinke doth him that is thirsty yea the wildernesse where man doth not inhabit 4. In Citties the Raine washes our tiles and cleanses and sweetens our streetes The Dutch-men use raine-water to dresse meat it doth so much good and is so welcome that it makes men sing for joy Psalme 65.13 Sect. 6 Sixthly resolves concerning the raine Quest 1 WHat are the uses we may make when we see the raine to fall Answ 1. To acknowledge God that doth send it 2. If we have prayed for the raine then 1. We should observe the Lord is a God hearing praiers Psal 65.2 2. To love the Lord for hearing us Psal 116.1 3. To render humble praises to the Lord. 4. To take encouragement to pray at other times and for other things 3. If the raine fall unseasonable and immoderate 1. We should humble our selves before God 2. Intreat the Lord to shut the windowes of heaven 3. Renew our repentance and forsake our sinnes 4. Covenant with God not to abuse the fruites of the earth by excesse and wantonnesse 4. When we see the raine to fall on the earth we may fruitfully remember the word is like the raine which we hearing often Isai 55.10 11 Heb. 6.7 8. according to our obedience we shall be blessed and for disobedience accursed Quest 2 How may the raine and Gods word be compared Answ 1. The raine softens the earth Psal 65.10 so the word of God doth soften the heart 2. King 22.19 2. The raine causes gladnesse Psal 65.12 13. so the word brings great joy Psal 119.162 Jer. 15.16 3. Raine makes fruitfull Psal 147.8 so doth the word of God falling on an honest heart Matth. 13.23 Heb. 6.7 4. Raine falling on a lumpe of earth discovers which is earth and which is pibble stones so the word discovers and manifests what we are Heb. 4.13 5. Raine washes and cleanses when it comes so doth the word it sanctifies and cleanses John 17.17 6. Raine cooles us when it comes so doth the word our hot lusts by it are asswaged our hot
together and runnes round Thirdly other windes doe continue longer in motion the Whirle-winde parts assunder and is sooner dissolved Quest 6 What thoughts are we to have when wee doe thinke on the winde or feele it Answ Such as these or the like 1. To think of Gods goodnes which now opens his treasures and sends forth the winds to us 2. I should have thoughts of obedience for the windes obey Christ 3. I must beleeve more than I see I cannot see God nor Angels nor my owne soule nor the Winde yet beleeve all this to be 4. I may thinke of my mortallity for my life is as the winde that passes away Psalme the one hundred and third 5. I should desire the Spirit of God which as the winde blowes where it listeth to blow on my soule that I may be truely regenerated and so flourishing in grace that I may bee as a garden Iohn 3. Cant. 4.16 Quest 7 How are wicked men like the winde Answ 1. In their rage and malice the blast of the mighty is as a storme Isaiah Chapt. the twenty fifth verse the fourth 2. In their mutability the windes are variable and inconstant so are wicked men in their words Psalme 5.9 in their deedes therefore compared to a broken tooth or sliding foote and wee are fore-warned not to put confidence in them Mich. 7. 3. The windes are in all parts wheresoever we goe and the wicked walke on every side and are in all places Psal 12.8 Quest 8 How are the wicked like a storme in their malice and persecutions Answ 1. A storme comes of windes and water two contrary elements so wicked men are sometimes differing among themselves yet joyne both against the godly Manasses against Ephraim Ephraim against Manasses both against Iudah Isaiah Chapter the ninth verse twenty one 2. A storme comes often times in secret when men are asleepe so wicked men come on the godly at unawares Psal 11.2 3. The storme comes to spoyle and undoe men so the wicked will spoyle and undoe the godly as saith the Prophet they will undoe a man and his heritage 4. The storme doth wet but not wound us so the persecutions of the wicked doe wet our cheekes with teares but hurt not our soules 5. The storme is not in all places nor lasts alwaies nor is the rage of the wicked on all persons nor all times Revel 2.10 Sathan shall put some of you in prison some not all and yee shall have tribulation tenne dayes not alwaies the time is limited Quest 9 Why are the godly resembled to a garden and the Spirit to the North and South winde Cant. 4.16 Answ 1. As in a pleasant garden that with sweete gales of winde hath prospered there men doe take pleasure to walke so Christ takes delight to be among his gracious people 2. In such a garden is variety of hearbs and flowers fruits and spices so in the people of God are variety of gifts and graces 3. Such gardens are fenced and walled so Gods people are protected and defended 4. Such gardens are weeded and watered so Gods people are purged and instructed 5. In such gardens is beautifull order so it is with Gods people in their severall places they performing severall duties medling each Christian with their owne businesse are in a beautifull order 6. As such a Garden seemes dead in winter yet there is life at the rootes so Gods people doe seeme dead in afflictions yet there is grace in their hearts 7. The garden is the most beloved plot of ground though the owner have much land so the people of God are beloved above others though all the earth be the Lords 8. A blinde man and one that cannot smell hath small felicity in such a garden so those Sathan hath blinded and those that have no spirituall savour doe finde small comfort or felicity in the company of the goâ—ly though they bee excellent in graces and the gales of the holy Spirit as the North and South winde hath blowne upon them Thus having gone thorow with some digressions and many imperfections the Heavens the Sunne the light before the Sunne the Moone the Stars the Aire the Clouds the Raine-bow the Raine the Earth the Water the Fire the Windes I here make an end of these Meditations and conclude the few leaves ensuing with Meditations of Man in whom is the Compendium of all the reste he hath matter and substance with the Heavens reason with the Angels light with the Sun a parcell out of the earth sence with beasts growth with trees I had almost forgot sin with Divels The Exordium ALl our thoughts can reach unto may be considered in two heades The Creatour and the creatures The Creatour is knowne to us in his Essence and his Attributes the creatures are two wayes considered invisible and visible the invisible two wayes either the habitation or the inhabitants the habitation expresse two wayes made though without hands and glorious the glory expresse two wayes in the perfection and perpetuity the perfection two wayes freedome from all evill the presence of all good The Inhabitants considered two fold the Angels and Saints the Angels considered two wayes in their Nature and office their Nature considered two wayes in the puritie and celeritie their purity is considered derivately and comparatively their office is two fold to praise GOD to doe service to the Elect their praises are these two wayes considered as t is sincere and perpetuall their service to the Elect is unseene and certaine Againe the Angels are considered in their number their number is knowne to GOD unknowne to Man the Saints are considered in their Soules there in their bodies here in the grave onely two excepted Henoch and Elias whose bodies are in Heaven before as types of Christ as evidences of the Resurrection The visible creatures are two fold the Heavens and the Earth the Heavens are two wayes considered in their sphaeres and orbes or in other phrases the Heavens and their ornaments the Heavens are considered as out-spread and firme the orbes are two fold the Sunne and the Planets the Sunne is considered in his light and swiftnesse in his light is two things as t is the fountaine and as t is communicated the Moone is considered in her mutation and blemishes the Stars are set forth in multitude and glory The Earth is considered singly or coniunctively coniunctively by a Synecdoche as t is land and water making one globe The waters are considered in the Sea in the Rivers the Sea is considered in his bounds in his motion the motion is considered in the flowing and ebbing the bounds are considered in the stabilitie and perpetuitie The Earth is singly considered in the substance and dependance the dependance on Gods power in the Aire the substance in the massinesse and riches the riches latente or patente the patente invegatives or the sensitives the sensitives have life and feeling the vegatives are part in the earth part above the earth
is invisible The persons No man The time at any time Never man at any time saw God wee cannot see a Spirit but God is a most pure Spirit excelling the Angels First the Angels have many perfections but God hath all perfection Digressio Secondly the Angels receive all from him he hath all from himselfe Thirdly they are finite and limited but God is infinite Thirdly God is Incomprehensible to the minde as well as invisible to the eye no created Nature can comprehend him in his Essence nor his Attributes whatsoever wee conceive it is but in part there is much more we perceive not nor can comprehend In respect of his Eternity Eternity our capacity is like the Sunne which shewes things under it but darkens all about it wee can looke backe to the beginning if wee looke forward wee cannot conceive after time shall bee no more Concerning Gods being before time or after time Revel 10.6 we have but a glimpse a generall notion we can conceive but little our comprehension failes us Who can behold the Sunne in his glorious shining Glory much lesse can we comprehend the glorious Majesty of God who hath beheld it that he may demonstrate it not the Angels for they are faine to cover their their faces Isai 6.2 much lesse we that dwell in houses of clay who have that ignorance and guiltinesse that those glorious Zeraphims are freed from Nor can we comprehend his greatnesse Psal 145.3 Greatnesse no not by all our industry and searching Iob. 11.7 The heaven of heavens cannot conteine him 1 King 8.27 Wee are capable but to see his backe parts in this life Exod. 33.23 so much of God as can be perceived in his word and workes his greatnesse is such that the Nations are as the drop of the Bucket and the Ilands as a little dust Lebanon hath not wood enough for fire nor the beasts enough for a sacrifice for him Isaiah 40.15 16. Also his wisedome is unsearchable Wisedome a deepe we cannot fathom Rom. 11.33 the foolishnesse of God is wiser than men 1. Cor. 1.25 It is onely the Spirit of God that searcheth the deepe things of God 1. Cor. 2.10 and although vaine men would be wise Iob. 11.12 yet hee is but a beast by his owne knowledge Ieremiah 10.14 and we must bee constrained to confesse our darknesse Iob. 37.19 Applications 1. Is God invisible to the eye and incomprehensible to the minde let us then lay by our sence and reason and labour for faith though wee cannot apprehend nor demonstrate what God is yet we are to beleeve that He is Heb. 11.6 Hee that commeth to God must beleeve Note three things 1. Our felicity is to come to God 2. The meanes is by beleeving 3. God is that we must beleeve which we cannot see nor comprehend 2. By this 't is easie to distinguish the Eternall Iehovah from all false Gods being some of them visible all comprehensible those that adore them are more honourable then that they worship those Gods were but titular gods no Creators but created live lesse in being and perishing in conclusion Ier. 10.11 3. No man was ever a perfect Artist in the contemplation of God How little a portion doe they heare of him Iob 26.14 long in studying but little in fruition deepe conceites but poore conclusions Hoc solum scio Arist me nihil scire This onely I doe know that I know nothing 4. Yet are we to be diligent to study the knowledge of God and although we cannot finde him out in his perfection Iob 11.7 yet we must learne to know him to our salvation Iohn 17.3 and to encrease in the knowledge of God Col. 1.10 though wee cannot see his face he reveales his backe-parts to us Exod. 33.23 we are to know him by his workes Rom. 1.20 in his Sonne 2. Cor. 4.6 't is a shame living under the preaching of the Word to be ignorant of God 1. Cor. 15.34 and we are fooles before the Lord Jer. 4.22 Therefore let us cry for wisedome and call for understanding search for it as silver and digge for it as for gold then shall we finde the knowledge of God Prov. 2.3 4 5. Quest What is it to glorifie God Answ To glorifie God is not to add any thing to him to make him glorious but to acknowledge and demonstrate that glory is in him already God glorifies us by putting glory on us adding that unto us wee are destitute of We doe glorifie him by taking notice admiring and praising of him setting forth his glory That is done by Acknowledgement Either To himselfe or to men To himselfe by Admiration Praises To others by Speeches Actions Sufferings First we glorifie God by acknowledgment which is more than knowledge Rom. 1.21 The Wise Heathens that knew God did not acknowledge him nor demonstrate him accordingly they knew God vers 21. but regarded not to acknowledge him vers 28. then to our knowledge of God we must joyne an acknowledgment whereby we shall glorifie him This acknowledgment must be free Mark 1.24 Iudges 1.7 else we differ not from the divels which acknowledge God upon constraint so wicked men may acknowledge God by constraint The truth of this free a knowledgment will appeare by our Admiration and Praises Question Qu. What is Admiration Answer Answ To Admire is to wonder to marvaile Consider 1. The subject is the Admirour 2. The Object admired 3. Then how to attaine admiration of God First the Subject that admires is the reasonable creature for the unreasonable creature is not capable of actuall Admiration the unreasonable creatures may be frighted or amazed as Horses and any other beasts and also Birds and Fishes But Admiration requires Reason Deliberation and Consultation Then 't is plaine Angels and Men onely are the subjects of Admiration Secondly the objects of Admiration are either Supreme or Inferiour the Supreme is God the Inferior are the creatures of God We must not admire Positives nor Comparatives but Superlatives things most excellent things excelling We admire things beyond our capacity when our Reason can stretch it selfe no further As we see little children seeing curious workmanship the poore children are amazed and admire how 't is done they much honour and reverence the Artist that made the worke Thirdly how to attaine Admiration of God Question We must pray for the Spirit of illumination to see excellency in God Ephes 1.17 Answ 1 2. We must be given to divine Meditations as David in the 8. Psalme fals to Meditation then to Admiration So in Psalme 104. his Meditation concludes in Admiration Psal 104.1.24 Oh Lord how wonderfull are thy workes 3. We must learne to silence our Reason wee must admire where we cannot comprehend as Rom. 11.33 Oh the deepnesse of the riches both of the Wisedome and Knowledge of God Quest Wherein is God to be admired Answ 1. In his Essence secondly in his Attributes thirdly in his Workes
requires wee should walke before him Gen. 17.1 How is it possible for all his servants at once to walk before him were he not omnipresent Reason 3 Thirdly God doth excell all creatures how excellent soever the aire is every where but onely in his owne Region the waters of the Sea every where but within their bankes but God at once is in all places being omnipresent The Scriptures prove it clearely Gen. 10.9 Nimrod a mighty hunter before the Lord in Gods presence Psal 139.7 Whither shal I fly from thy presence Ier. 23.24 Doe I not fill heaven and earth saith the Lord. Sect. 5 Fifthly Objections Object 1 CAine went out from the presence of God Gen. 4.16 Answ 1. Gods presence is either generall or speciall Caine went not from Gods presence as he is universally present with his creatures but he went from the presence of his grace and favour 1. Chron. 16.29 To come before God is expounded Psalme 96.8 to come into his Coures Cain went from the presence of God from his Church and family in Adams house who taught his children religion and to offer Sacrifice hee went from that sweete communion that Gods children have with him in his worship and service Object 2 In Ephes 2.12 the Gentiles were without God in the World how was he then present Answ 1. They were without Christ who was God 2. They were without the knowledge of God 3. They had no interest in God as his people 4. They did not enjoy God as his people doe to fly to him in all neede to worship him to be conversant with him Object 3 In Psalme 16.11 't is said in his presence is fulnesse of joy and his presence is every where how is this joy then wanting in earth and in hell His presence and favour causes joy in his kingdome of glory Answ but in earth his presence is troublesome to the prophane because his Nature and theirs doe quite differ and he is a Judge whom they feare and hate In hell his presence is terrible to the damned because his presence and wrath there goeth together A Kings presence is joyous to those that shall be pardoned enriched and honoured but terrible to Traitors that are condemned and to be executed Object 4 If people be taught this it will dash all mirth and sport and make them very demure and sober to thinke they be alwayes in the presence of God Answ It is the way to make them truely joyfull when they are upright the Angels are full of joy yet stand in his presence it will dash carnall sport and bring spirituall joy we shall not lose but gaine by it wee shall lose that would defile us and gaine that would beautifie us Object 5 There is much wickednesse done every day God being present t is a marvile he suffers it Answ 1. He shewes his infinite patience and long suffering Rom. 9.22 2. He lets wicked men alone till their sinnes be full Gen. 15.16 3. Hee keepes sometimes a little Sessions here and executes vengeance to shew there is a God 4. Hee hath a great day to reckon with them for all Object 6 God is said to bee in heaven Psal 2.4 Psal 115.3 Our God is in heaven Answ There he is in his Majesty and Glory yet he is in earth by his providence and omnipresence Ier. 23.24 Object 7 Hee is not with the wicked Numb 14.42 he withdrawes himselfe from them Hos 5.15 Answ He is not with them to protect them to blesse them to direct prosper and reward them yet he is with them to punish them Gen. 10.7 to restraine them he is so neare them as he puts his hooke in their Nostrils Isaiah 37.39 He is not with them in grace and favour yet hee is with them by a generall providence to over-looke them and curbe them and disappoint them as the places before quoated doe shew Sect. 6 Sixthly Applications to edifie 1. THis shewes them to be very sots that goe about to doe their wickednesse in secret they are notably blinded and seduced for sinne where they can they sinne in Gods presence as Nimrod was a mighty hunter before the Lord so it may be said men are great usurers before the Lord great swearers great lyers grievous drunkards notorious theeves before the Lord though they thinke God is in the Circle of heaven Iob 22.14 and say who seeth us Ezek. 9.9 There is a God sees and is present who is the witnesse and wil be the Iudge 2. This may teach the godly 1. To be sincere because they walke before God Gen. 17.1 2. To feare and reverence Gods presence Ierem. 5.22 3. To be comforted he is present in our troubles Psal 91.15 4. To come prepared to holy duties God is present Psal 26.6 5. To approve our selves to him whom we are before Quest 7 How shall we approve our selves to the Lord Answ By following these directions 1. We must approve of the things that are excellent esteeme and minde the persons and things that GOD doth affect 2. We must approve our selves to God by avoiding secret sinnes as Ioseph Gen. 39. 3. By making conscience to performe private duties Math. 6. approving our selves to our Father that seeth in secret 4. Wee must make conscience of those sinnes wh ch the world accounts small sinnes as petty oathes â—â—le talke following the fashions gaming wantonnesse c. 5. We must approve our selves to God in holy courses of life and conversation though the world scoffe at us as they doe at those that runne not with them to the same excesse as they doe 6. By doing Gods worke after his owne minde looking to our preparations temper of heart our reverence simplicity aimes c. that wee may mainely strive for Gods approbation in all our performances To shew us the excellency of God in his Omnipresence Hee is present every where because infinite Thirdly alwayes because ettrnall 2. He is present without locall mutation or succession He is not included by any place nor excluded from any place 3. He is a most fit Iudge to judge the world because he needs no Iury nor Evidence He is a witnesse himselfe and so will give a righteous Sentence and will bring to light the secrets of the just done before him to their everlasting honour and the secret sinnes of the wicked to their everlasting shame We should be stirred up by all meanes to desire Gods gracious presence where our joyes shall be full Fourthly and our pleasures everlasting Psalme 16.11 Of Perfection 1. What Perfection is 2. That God is perfect 3. Questions about perfection 4. Applications to edifie Sect. 1 First What Perfection is Perfectâ—â— TO be perfect is to lacke nothing to be absolute and intire to be all whole full without the least defect to have all excellency in the superlative degree in every good to the utmost so that there can be no want nor addition This is Perfection Sect. 2 Secondly God is perfect GOD is
more we bridle our tongues the more wee grow towards perfection Iames 3.2 Therefore we are to have a speciall care that our words 1. Be fewer for number of them 2. Better for the nature of them 1. That we speake of God with more reverence 2. Of men with more charity of our selves with modesty 3. Of the World for necessity 4. Of Religion with alacrity Wee must labour for more salt of grace to season our words and for more Rules of Wisedome to order them then joy shall come to us from our Answers and piety and sanctified reason will issue out of our mouthes and it will appeare we are proficients in the schoole of Perfection Sect. 4 Fourthly Applications to edifie 1. IT is an approved way to humble our selves to looke on Gods Perfections and our owne manifold imperfections God is light we darknesse he is Almighty we impotent he is eternall we but a moment in the condition of mortall life he is good we evill he is holy we are polluted he is most wise we are foolish and ignorant and as beasts before him he hath all perfection we have all imperfection 2. To serve God who is â—â—rfect and alsufficient he hath sufficiency selfe-sufficiencie sufficiency for others and sufficiency for all things he can enrich his servants he is a perfect and alsufficient God Gen. 17.1 3. To admire and wonder at the perfection of the Lord who is 1. Perfect without comparison in the superlative degree none is like to him 2. He is without imperfection light without darknesse strength without weaknesse wisedome without ignorance 3. God cannot lose his perfection not in the least degree 4. He is a perfect Essence not having best and worst he cannot have addition 5. Hee needes nothing to keepe him as he is or to augment his perfection but our perfection admits of comparison it is accompanyed with imperfection we are capable of ecliples desire addition and meanes to support us therefore admire Gods Perfection that so farre doth excell us 4. Desire and long for that place where all imperfections shall be abolished and such perfection as we are capable of shall be obteined Of Invisibility 1. What Invisibility is 2. How God is said to be Invisible 3. How creatures are invisible 4. Questions answered 5. Applications to edifie Sect. 1 First What Jnvisibility is THe word signifies that which cannot be seene A thing may be invisible two wayes the one when something is betweene the eye and the object or the object is too neare or too farre off The other because the object is so pure cleare and spirituall that no secondary helpe can make it obvious We see not when a Curtaine is drawne or if a thing be behinde a wall or a mountaine the object may bee visible in it selfe but occasionally by reason of some medium is hid from us Also a thing too neare the eye we discerne not wee cannot see our eye-lid because it is too neare Againe we see not that is farre off and a great way remote from us as a mountaine twenty thirty or forty miles because our naturall view and prospective view hath his bounds which we cannot exceede all this while the defect is not in the eye but the object is either hid or too neeare or too farre In respect of the object there is an invisibility which being thinne pure and spirituall all advantages cannot make it visible That which makes a thing visible is light for in the darke wee see nothing also it must be convenient light for if the eye bee in a perfect Sunne-beamâ— it would see nothing therefore it must bee a convenient well-qualified light in the Moone-light wee see onely grosse things in the day light wee see all colours formes and shapes but there is a more exact light that Ingravers and Jewellers use through a glasse of Water from a Candle Take the best advantage from Nature and art take the best sighted man in the best qualified light naturall or artificiall yet he cannot see a Spirit because of the purenesse and thinnesse of the matter whereof it is made So much what Invisibility is Sect. 2 Secondly God is Invisible THer of Tim. 1.17 To the King everlasting immortall Invisible No man ever saw him Iohn 1.18 nor can see him and yet live Exodus Chap. 3â— 20 Sect. 3 Thirdly The Creatures are invisible 1. THe glorious Heavens are invisible if the Element were drawne away as a Curtaine the imperiall Heavens are of so exceeding brightnesse that the glory of them cannot be discerned but by a glorified eye In his light we shall see light hereafter not onely of knowledge joy and comfort but the light of vision Psal 36.9 But whilst we be here it is invisible 2. The Angels are Spirits Heb. 1. ult of a pure substance not compounded of the foure Elements so are invisible 3. The Winde is invisible the same word that signifies a Spirit signifies the Winde so that we may heare the sound but cannot see it Iohn 3.8 4. The Soule of man is invisible both in conveyance in being and in departure 1. In conveyance some thinke wee have our Soules conveyed to us by participation as one Candle lights another some thinke that our Soules come by propagation as a man to beget a man body and soule some thinke that the soule comes by infusion when the body is formed then God infuses the soule and so the child is alive But when all is disputed little is concluded it is an invisible worke and hid from us Eccles 11.5 Thou knowest not the way of the Spirit 2. The Soule is invisible in being and continuance in the body men heare it speake by the tongue and worke by the hand and goe by the feete as in a Watch the spring within moves the wheeles and wee doe see the point of the Dyall So it is with the Soule wee see it is but how it is we know not It is a Spirit Psal 31. â— Heb. 12.23 and therefore invisible 3. The Soule is invisible at the departure No dying mans soule was ever seene when it went away because it is a spirit Sect. 4 Fourthly Questions answered Quest 1 HOw is God invisible Moses saw him face to face Exod. 33.11 Answ It is spoken by way of comparison God spake with Moses more familiarly than with the people to whom he spake from the Mount Exod. 20. yet Moses stood betweene God and the people Deut. 5.5 God spake to him without a mid-man Numb 12.8 As for his sight of God it was but of his back-parts Exod. 33.23 Hee saw so much as hee was capable to conceive The Prophets had visions Isai 6. Ezek. 1. Dan. 7. not of Gods Essence that the Seraphims cannot behold Isai 6.2 but such apparisions and similitudes as they were able to behold and capable to conceive Quest 2 By what Reasons can you prove God to be invisible Answ 1. The blessed Angels cannot behold him Isai 6.2 much lesse can man
natures 2. That they are holy pure and perfect 3. That they willingly doe service to the heires of salvation Heb. 1. last verse 4. We are to pray for the protection of Angels and in thanksgiving to praise God for them We should be like the Angels 1. To rejoyce at the conversion of sinners Luke 15. 2. To reverence the divine Majesty like the Angels who cover their faces before him Isai 6.2 3. To stand ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. 4. To execute the will of God for the manner as the Angels doe with cheerefulnesse with sincerity without wearinesse 4 Consolation in Angels readinesse Fourthly here I gaine comfort in respect of the Angels five waies 1. In respect of the Angels readinesse they doe stand before the face of God ready to receive a commission to take vengeance on the enemies of the Church or to doe some service for the heires of grace from which number I exclude not my selfe 2. I have comfort in respect of solitarinesse when like Iacob I am alone then the blessed Angels are with me Iacob had the presence of Angels being without humane company Faith is the evidence of things not seene my comfort is I beleeve this though I see it not with my bodily eyes 3. Comfort in respect of my owne weaknesse the Angels are supporters and as nurses to uphold me and keepe me from dangers 4. Comfort in respect of contempt if worldlings contemne me yet God honours me and the Angels guard me and I can oppose them and despise their contempt with this honour 5. Comfort though evill spirits of the worst nature doe maligne me yet the good Angels which are of the best nature are with me and for me Sect. 2 Secondly of their number THe Hoast of Angels is exceeding many twice ten thousand or two myriads Psal 68.18 they cannot be numbred because they are innumerable Heb. 12. Applications 1. The glory of God is in the multitude of his heavenly hoast this requires my admiration 1 Admiration 2 Innumerable are with us 2 Consolation though the like for number be against us this requires consolation 3. When I goe hence I shall have aboundance of society with these innumerable Angels 3 Expectation this cals for my expectation Sect. 3 Thirdly of the office of Angels THeir Office is to stand before God and to execute his will Psal 103. 1. The Angels are imployed in praising of God Isai 6.3 Psalme 103.21 2. The Angels are imployed about man-kinde in the way of punishment or doing good First in the way of punishment to wicked men 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot goe Numb 22.26 3. To slay them that they cannot live 2 King 19â—5 Acts 12. Secondly the Angels doe good to the godly 1. They defend from dangers Psal 34.8 2. They comfort in troubles Luke 22.23 3. They encourage in duties 2. King 1.15 4. They reveale hidden misteries Daniel 9.22 23 24. 5. They carry their soules to heaven Luke 16.22 Reflexions 1. If Solomons servants were happy that stood before Solomon How happy are the Angels that doe stand before God that I have by faith they have by vision they have both height and delight the height of honour as the great Kings servants and are full of delight and satisfaction in his presence where is fulnesse of joy and pleasures for evermore Psalme 16.15 2. I will not disdaine to doe service to the poorest and lowest Christian The Angels are ministring Spirits to heires of salvation Hebrewes the first and the last verse It is unlawfull to worship Angels but herein it is good to imitate them 3. In my service for God I must not seeke my owne glory the Angel would not suffer Saint John to worship him but bids him worshippe God Revelations 22.9 God will not give his glory to another Isai 42.8 nor should Angels or men take it from him but say not to us Lord not to us but to thy name give the praise Psal 115.1 Sect. 4 Fourthly divers errors concerning Angels 1. SOme held there were no Angels at all 2. Some tell the Hierarchie and orders of Angels so fall to errors and fancies not having their ground from the Scriptures 3. Some held Angels were to bee worshipped Colossians 2.18 confuted Revelations 22.9 See thou doe it not c. 4. It is said the Indians paint the Angels blacke because themselves be so but they be Angels of light 5. Some make them their mediators to pray for them confuted 1. Tim. 2.5 There is one God and one mediator the man Christ Iesus Sect. 5 Fifthly how Christ is called Angell Mal. 3.1 1. ANgels are neare God Christ is nearer being God 2. Angels are beloved Christ is more beloved 3. Angels are glorious Christ is more glorious 4. Angels give glory to God so doth Christ Ioh. 7.18 5. Angels have appeared in humane shape so hath Christ 6. Angels have brought us comfort so hath Christ 7. Angels are called servants so is Christ Jsaiah 42.1 8. Angels are the sonnes of God Iob 1. so is Christ Matth. 3. 9. Angels have freed us from enemies 2. King 5. so hath Christ Luke 1. 10. Angels are beautifull Act. 6. last verse so is the Lord Christ Psalme 45. 11. Angels are very happy so is Christ blessed for ever Rom. 9. 12. Angels love the elect and guard them Christ loved the elect and dyed for them Of the Heavens 1. The divers waies heaven is taken for 2. Of the clearenesse of the heavens 3. Of the height of the Heavens 4. Of the largenesse of the heavens 5. Of the firmnesse of the heavens 6. Of the motion of the heavens 7. Of the heavens dissolution or redintegration Sect. 1 First of the divers waies heaven is taken for 1 THe aiery region we breath in is called heaven the things which live in the aire are said to be of heaven the Clouds of heaven (a) Dan. 7 1â— the windes of heaven (b) Dan. 7.2 the Fowles of heaven (c) Mat. 13.32 2. The elementary heavens where the Sunne and Moone and Starres are Gen. 1.17 3. The Imperiall heavens where the Angels are Mat. 6.9 called the third heaven 2. Cor. 12.2 4. The visible Church Matth. 25.1 Rev. 12.7 5. God himselfe Luke 15.21 Luke 20.4 Dan. 4.26 6. A great height is called heaven Deut. 1.28 Reflexions The first heaven I breath in the second heaven I looke upon the third I doe beleeve In the first heaven are birds and clouds in the second the Sunne Moone and starres in the third are Angels and Saints The first heaven is for my sustentation I live and breath in it the second is for my contemplation I see and admire it the third is for my expectation I strive and waite for it In the visible Church I begin my Heaven in communion with God I have a Heaven below in the
yeerely knowne and by many Foxe told Conclusions Secondly the cause of the Eclips is the interposition of the Moone betweene the Sunne and the Earth 1. As the Moone hinders for a time the light of the Sunne so inferiour things Eclips our joy and hinder grace though for the present they are sensible objects and have a kind of luster and beauty on them 2. If those we shew favours unto shall at any time disparage us remember the Sunne is Eclipsed by the Moone notwithstanding all her light is from it received 3. Let me learne to recompence injuries with favours the Moone darkens the Sunne but the Sunne conveyes light to the Moone and makes it bright and glorious Conclusions Thirdly the Eclips is but a short time 1. We perceive blessings best by their want how welcome is the light unto us after we have beene a little deprived of it 2. How good is God in giving so excellent a Creature as the Sunne and keeping the use of him from us not every day nor weeke and never but a short time 3. The darknesse at the death of Christ was not an ordinary Eclips from the sixth houre to the ninth from 12. to 3. of the clocke Mat. 27.45 The Sunne was then long hid 1. As ashamed of their great wickednesse 2. Or darkned because the Sunne of righteousnesse was Eclipsed 3. Or to shew the darkenesse was to come on the Jewes this Eclips was more then ordinary Fourthly how men doe looke on the Eclips We looke on it not so much with an eye ascending as descending by a bason or pot of water men use to looke upon it 1. As the beholding what is done above Conclusions is to looke in another Element beneath so I am not to looke up into Gods secret counsell for my predestination but descend into my heart whether it be regenerated and changed as men looke on the dyall not the Sunne to know the time of the day 2. When the Sunne is bright shining men take no especiall notice but in the Eclips they then are prying and observing consulting and talking so is it with a Christian if by mutable accidences he be Eclipsed of his excellency for a time then the cause is pryed into and he is most spoken of 3. I looke in water below to see what is done in heaven above I looke to my baptisme with water and there sâ—e my remission by that which water signifies which is the blood of Christ I looke downe there is mans baptisme I looke up there is Gods baptisme I see below what is done above 4. The pot of water which gives me a demonstration can give me a clensing so the same word that gives me light and discerning can give me a clensing refreshing 5. To looke on the Eclips I doe not with a direct view but through a Cipresse or five or by a pot of water I looke with a descent view all wayes are by secondary meanes so in divine mysteries I must use the prospect of the word the teaching of the Minister and learne by experience in use of meanes 6. As it is with him that despises a secondary meanes but gazes on the Sunne in the Eclips doth dazell his eyes and perceives not so clearely as another that uses secondary helpes so he that will have immediate revelations and infusions sliting the ministery proves not so sound in judgement as others who use the meanes Of the Light Having meditated of the Sunne I cause my thoughts to look back to that light which was before the Sunne wherein I consider 1. What Light is 2. What the Light was before there was a Sun Sect. 1 First What Light is LIght is either uncreate or created the uncreate light is God and in respect of his Majesty brightnesse and glory wisedome and knowledge he is called light 2. Ioh. 1.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is light The created light is 1. naturall 2. metaphoricall 3. supernaturall 4. glorious 1. Naturall such was the light before the Sunne and the Moone Gen. 1.14 Genesis 1.3 or the light that is in the Sunne Moone and Starres called lights 2. Metaphoricall is the light of reason and understanding Ioh. 1.8 3. Supernaturall is the light of grace when God shines into our hearts giving us saving knowledge 2. Cor. 4.6 this inward light hath outward manifestation by godly actions which are called light that shines among men Mat. 5.16 4. The light of glory is the estate of glorified soules in heaven there the Saints are said to be in light Col. 1.12 Sect. 2 Secondly What the Light was which was before the Sunne THe learned have divers opinions of it one thinkes it was a spirituall light another thinkes it was the Element of fire a third thinkes it was a bright cloud another that it was a dispersed light put after into the Sunne another thinkes it was a great light which could not bee beheld now whole but after dispersed A light it was but how it moved how it was placed the scriptures are silent we may be too curious to search and take great paines to lose our labour Quest 1 Seeing the light is from the Sunne how could there be three dayes before the Sunne Answ First there is a primary cause of the light and an instrumentall the primary cause is God he can give light to the day without the instrument Secondly we must distinguish betweene the creation and the gubernation of the world in the first creation God made a light to divide the day and the night in the gubernation of the world the Sunne doth give the light Quest 2 What is the benefit of naturall light Answ First it discovers things in their formes dimensions and colours Secondly it cheares and comforts the creatures here below Theeves doe hate the light and those which have sore eyes doe shunne it and Owles and Bats doe hide themselves from it Theeves doe hate the light not simply but accidentally because it discovers their evill deeds and sore eyes are weake and cannot behold that they rejoyce in the Owles and Bats are night birds and though they shun the day-light yet they like the moone-light Thirdly light is for action wee worke in the light in the darke we are unfit for action and like the Egyptians sit still Object Some workes are done in the darke as thefts murders and adulteries Answ The workes of darknesse are the baser workes the excellent workes are done in the light Quest 4 What is the benefit of the vicessitude of light and darknesse and the change of the day and night Answ 1. The night makes the day more pleasant to us when it comes 2. The night drawes men to a constant resting both they and their servants 3. The wild beasts by night seeke their prey 4. By this meanes time is measured Conclusions 1. God is the cause of causes Hee is not tyed to secondary meanes he can giue light without the Sunne 2. God
some people have places of eminence others are more obscure and retired Conclusions 1. If waters bee governed by the Moone it may teach us not to despise government it is nature that is refractory grace submits 2. United forces are strong many droppes make a Sea and carries great ships 3. Let me pray for the waters of the Sanctuary the saving graces of the Spirit that I may be cleansed from my naturall pollutions for water cleanseth that my tentation may be allayed in respect of their heate water cooleth that I may be made fruitfull in all goodnesse water causes fructification thus I have a little digressed from the moone to the waters it being an element I am much conversant withall So much of the Moones regiment Of the Starres 1. Of the time of their creation 2. Of their exceeding greatnesse 3. Of the multitude of the Starres 4. Of their use and service 5. Of the glory of the Starres 6. Other Questions resolved concerning Starres Sect. 1 First Of the time of their creation THe Starres were created in the beginning of time in the fourth day of the world Gen. 1.16 1. The Starres are ancient yet usefull they do keepe their vigor and brightnesse to this time to teach mee if I live to be old to flourish in my age to keepe my vigor and zeale 2. The fourth day after the creatures beganne to come to order then the Starres were made to teach me this that at the first I am but a confused Chaos then comes conviction as the first light but when I come towards perfection endeavour to separate my affections from my sinnes and there is a Firmament of heavenly mindednesse in my upper region now there is knowledge and judgement and sanctified reason set up by the Lord to shine orderly in my hemisphaere as the Sunne Moone and Starres Before the fourth day there was a light for the day but none for the night Now lights are made for the dark to teach me now there is no time but I should behold Gods workes I may in a darke night see the army of heaven above my head and so take occasion to praise my Creator The fourth day were Lights made there was light before but now more excellent and durable lights Let my last workes be my best and my progresse be such that my conclusion be most excellent and honourable The fifth day the Starres were made now if a man be within doores there is a Candle if he go forth there is Starre light God loves the prosperity of his creatures day and night have we externall light from Heaven I desire a perpetuall spirituall light from the God of Heaven Sect. 2 Secondly of the greatnes of the Stars TO leave all Astronomicall conjectures I may conclude the Starres are of an exceeding greatnesse else it were unpossible to see them they are so farre above us Applications 1. Greatnesse and Goodnes may be together God is great and good so are the Stars so have some men bin great and good as Iob David Iosias such men are honourable alive and being dead men speak of them and their goodnes both together 2. Cron. 32.32 2 Chron. 32.32 2. The Stars are great in quantity yet do seeme smal to the beholders so are the godly great with God smal in account of the World greatly dignified with heavenly graces protected with Angels yet slighted of the World and of little account 3. The Stars are small to our sence yet great to our reason the senses are no fit Iudges of the things a far off or aboue us he that walkes by sense only is a sensuall man he that is guided by reason is a rationall man hee that hath the light of faith excels them both Sect. 3 Thirdly of the multitude of the Stars THey cannot be numbred Jer. 33.22 If we looke up we may behold the army of them and conclude they are exceeding many But how many that exceedes our humane capacity here the best Arithmetician is at a non-plus Applications First seeing I cannot number the Stars for t is impossible it is my wisdome to number my dayes for that is profitable to humble and weane my heart from pride and wordlines 2. As the multitude of Stars discovers to us our impotency so it discovers both Gods wisdome and omnipotency his wisdome Psalme 147.4.5 verses Hee counteth the number of the Starres and cals them all by their names his wisdome is infinite his power Iob 9.9.10 he doth great things and unsearchable yea maruailous things without number these considerations are raysed on his making of the Stare 3. It may comfort us in this that many shal be saved Gene. 22.17 Beleeuers shal be as the Stars for multitude Though compared with Reprobates they are a little flocke yet in themselves they are innumerable 4. The spacious Heavens are al over bespangled with Stars to shew the perfection of Gods workes with glorious ornaments and it shewes Gods bounty to us below which at sea and land every where enjoy the stars for profit and delight Sect. 4 Fourthly of the use of the Stars FIrst they are for ornament 2. They are for distinction of day and night 3. To shew the seasons of the yeare 4. They be signes of weather 5. They have an influence on the inferiour things here below Considerations applicatory First the Stars are for ornament and ornaments are for welbeing and do come from riches First God gives a being then a welbeing he gives a being in grace and sayth to the Soule live then he gives endowments and comely ornaments Ezek. 16.11 If once I have a being in grace I shall have an honourable being at the last therefore I must hope and waite 2. I am to admire Gods riches and bounty hee hath made for himselfe and doth enioy the Heavens earth and the seas with all their ornaments Rich men have great variety and every roome is furnished wee admire them too much lâ—t us admire Gods magnificence and riches his royalty and bounty in all his workes 3. Ornaments are not unlawfull Solomon had his Throne with carved Lyons by the stayes which were for ornament soft rayment may be in Kings houses Ioseph had a party coloured coate Gen. 37.23 and a ring and a chayne of gold Gen. 41.42 people may use them according to their dignity These Cautions are needfull 1. That they be rather cast on us by some act of Gods providence not eagerly cared and sought for 2. That we avoid garishnes and neglecting modesty 3. That we in cost on them exceed not our abillity 4. That we mind them not so much as we do the inward graces and ornaments of the soule 5. That we take the ornament God gives that wee take heed of the pride God hates 6. That every day wee be not brave like Dives we that are inferiour people 7. That we lay them aside in times of humiliation Exodus 33.4.5 verses Secondly The Stars are for distinction of day and night the
as the center to the circumference earthly substance it poises downewards the earth is in the middle and heaven is round about it heaven is above Exod. 20.4 earth is beneath heaven is on high Psalm 103.11 earth below heaven is Gods Throne Mat. 5.34 earth his Foot-stoole when God is said to looke downe upon the earth he is said to looke downe from heaven (e) Deu 26.15 Psalm 33.13 1. How shall I ascend so high Reflexions that am now so farre from heaven I am as farre as can be from that blessed place no farther place from heaven then earth is except it be hell yet I looke for three ascentions thither First in my mind and affections Colos 3.1 Secondly with my soule when I depart hence Thirdly with my body after tâ—â— Resurrection 2. Distance of place cannot hinder spirituall Communion with Christ I may have relation to him who is on high though I be below The Sunne in the Heavens communicates his light and heate to us below the foote participates with the head by vertue of corporall union though the foote being on earth the head in the aire Sect. 3 Thirdly Of the fashion and forme of the Earth IT is for forme and fashion not a triangle nor square nor long nor a semicircle but round called in Psal 93.1 and Psal 96.10 and Psal 98.7 Orbis habitabilis An Orbe for roundnesse and in Isai 40.22 it is called a Circle The Equinoctiall The Articke The Antarticke The Tropicks men usually call it the Terrestriall Globe as heaven is called the Caelestiall Globe and as Astronomers doe attribute five Circles to their Caelestiall Globe so Geographers make as many in this Terrestriall Globe they have their five Zones the hote Zone and the two extreames for cold and the two temperate Zones so then the earth is a round Globe 1. This calls for my delight I can with delight looke on the effigies of mans making Reflexion why should I not to looke on the Globe of Gods making I looke on mans little Globe with the eye of my body I contemplate Gods great Globe with an act of my mind 2. This Globe is Gods Theater whereon all the inhabitants are actors here are acted daily sinfull civill pious acts and the exijt of every man is from this Globe is to a bottomlesse pit or to the new Ierusalem which is foure square firme and sure with what feare and care shall I act my part Mat. 25.23 that it may be said well done Sect. 4 Fourthly of the nature and quallity of the earth 1. It is dry 2. It is cold 3. It is heavy IT is drye of it selfe for though it be called Humus moyst earth yet it is not so of it selfe but an adjunct of water for of it selfe it is Arida dry land Gen. 1.9 Also the earth is cold of it selfe as we may percevie in Cellers and where men digge deepe and in shady places where the Sunne doth not come also the body of a dead man is cold which is of earthy matter Lastly it is heavy a basket of earth on a mans shoulders is heavy and we say of a man who is of a heavy disposition that he is lumpish that he is like a heavy lumpe of earth Reflexions I am dry by nature being made of earth without all spirituall moysture whatsoever I have it is added to me but it comes not from me but all grace that softens and makes plyable comes from him who powers out his Spirit on his servants and in the wildernesse waters breake out and streames into the desarts Isai 35.6 2. I am as earth cold without the heate of zeale and love benumbed and without life and vigor it is Gods Spirit comes to kindle in my heart the fire of true zeale and the heate of charity 3. I am heavy earth and lumpish in all holy duties wanting spiritualnesse untill God revives mee I cannot rejoyce in him Psal 85.6 till he quickens me I cannot call upon his name Psal 80.18 I cannot give first to him Rom. 11.35 I am but a lumpe of sinnefull earth and can doe that is evill but nothing that is good it is God who workes all my workes for me Isaiah 26.12 Drinesse should cause me to thirst for a present sutable large satisfaction Coldnesse should make me stirre and labour for heat and lumpishinesse should provoke me to pray to be quickned according to Gods loving kindnesse Psal 119 88. 4. I much rejoyce in hope and remembrance of that day when all heavinesse and lumpishnesse shall flye away and my body shall be raised so as it shall become spirituall 1. Cor. 15.44 we shall then be ut Angeli as the Angels Mat. 22.30 Sect. 5 Fifthly of the earthes subsistance THough it hangs in the aire yet it is upheld by a divine power Heb. 1.3 No creature is independent God hath made the earth and hangs it upon nothing Iob 26.7 The earth at first had being by the power of God and stil is supported by the same power to this day Conclusions 1. There be many things man could yet never attaine unto as First the perpetuall motion Secondly the Philosophers stone Thirdly fire incombustible Fourthly to make a heavy thing hang in the aire so that wee may say of God there are no workes like thy workes Psalme 86.8 Men have tryed and could not effect their designes but if God but speake it is done Psal 33.9 2. The earth is upheld by God without supporters and secondary helpes Oh that I could trust in God with all my heart Prov. 3.5 then though others forsake mee yet the Lord will support mee Psalme 27.10 Sect. 6 Sixthly of the greatnesse of the earth THe earth is great simply considered yet but small comparatively as the Center is small compared with the circumference of old they held the compasse of the earth to be 50000 miles as Aristotle others held it 34625. Some differed from them and ghessed it 31500. But of late those which have compassed the whole Ocean doe say it is 19080 miles the Diameter 7000 from us to the Center 3500 miles 1. An elevation 1. The great globe of the earth is but a little poynt being compared to the heavens and my portion in it but a little being compared with the whole and if I had it all it could not be a sufficiency to my minde nor could my enjoyment be long O that God would unglue my affections from this little and enlarge them toward his owne greatnesse 2. A Contemplation 2. I was once nine moneths contained in a little roome and I have forty yeares beene contained in this little world I am much enlarged by comming from the wombe to the world there I had reason potentially and a life of obscurity here I see a bright Sunne and Moon and Stars a earth and waters and innumerable creatures for my admiration and delight use and service my life in the next world as farre yea farther exceedes this
reports that encreases jealousie Quest 4 What lessons may we learne from the fire which fel on Sodome Answ 1. That God is just as well as mercifull 2. Strange sinnes bring strange punishments 3. The equity they burnd in lust first and then were burned with fire 4. Voluptuous living hath a smarting conclusion 5. Vniversality of sinnes brings universall destruction 6. Those which cannot abide to be reproved must abide to be punished 7. We should take examples least we make examples Quest 5 How is Gods word like to fire Answ 1. The fire gives light so doth Gods word Psal 19. 2. The fire gives heat so doth the word 3. The fire in his place rejoyces so doth the word rightly applyed Ier. 15. Job 23. 4. The fire consumes the combustible stuffe so the word consumes our sinnes and lusts 5. The fire changes some things and drawes some things to it so doth the word change us and win us and turne us to his owne likenesse Quest 6 How are the judgements like fire Answ 1. Fire is terrible when it is cryed fire fire so Gods judgements are terrible in the threats 2. Fire it impartiall so are Gods Judgements 3. Fire consumes so doe Gods judgements 4. Fire torments men so doe Gods judgements 5. The spoyle that fire makes is reported a farre off from the place so Gods judgements are heard of and famous for report and record 6. When fire is cryed and kindled men doe remove their Goods and cast water on their neighbours houses or flye away so in the threatning and beginning of judgements it is wisedome to pray and to give almes to lay up treasure in heaven to weep for the sinnes and miseries of others to the from the sins of the time unto the name of God to the throne of grace 7. When wee see the flame a farre wee beginne to bestirre our selves so the judgements on neighbour nations should now awaken us 8. The mining sunder ground are least perceived and yet most terrible sudden and inevitable so inward spirituall judgements are least perceived and most dangerous 9. As those that kindled the fire are worthy of our hatred and those that quenched it are worthy of our love so the wicked that procure Gods judgements are worthy of most hatred and the godly that preserve us from them or by their prayers remove them deserve most love Of Meteors 1. Of the names of Meteors 2. Of the matter whereof they are produced 3. Of the time when they doe appeare 4. Of the various formes and shapes of them 5. Of the place where they are Sect. 1 First of the names of Meteors A Meteor is taken more largely or more strictly Largely all vapours exhalations clouds windes tempests haile snow are Meteors Meteora is first things ingendred Secondly in the aire Thirdly unperfect things ingendred imperfectly in the aire strictly it is either from vapours arising from the water or exhalations from the earth or both so growing hard and clammy are called Meteors in the aire Sect. 2 Secondly of the matter of them FIrst negatively of what they are not Secondly affirmatively of what they be Negatively They are not of fire nor of aire and so are of unperfect mixture for the perfect bodies are either simple compounded of the foure elements The Meteors are not of fire for the fire consumes them and doth not produce them the fire I meane the elementary fire is so thinne it cannot be altered and made thinner if the fire were thicker it would become hot aire neither are Meteors made of aire for if aire were made thinner it would turne to fire the exhalation then is not from aire nor fire Affirmatively Meteors have their production from the Waters and Earth from the waters do arise moyst vapors from the Earth arise exhalations more hot and dry and are more thin and pierce the Ayre ascending up more free then Vapors to the place where they are fired and consumed and t is probable that Meteors are rather exhalations then Vapors As there be seene some at Sea it may be they arise from vapors or from some Isles of the Sea or exhalations may be drawne from Fleetes of ships and great Navies this is but conjectures wee must leave many causes in nature to the God of Nature who onely knowes them Sect. 3 Thirdly the time when Meteors appeare NOt in the heate of Summer for then the Sunne is strong on the earth in his heate and consumes the matter whereof the Meteors are formed Not in the deepe of Winter for then the Sunne is so farre distant that t is not so operative to raise the exhalations up into the Ayre But the Spring and Autumne is the ordinary time As for the Star that did lead to Christ in the deep of winter it may be the Countrey is temperate or it was an extraordinary Meteor or Starre for speciall use God can throw the reines on natures necke yet keepes the bridle in his mouth hee can worke by secondary meanes and without them Sect. 4 Fourthly of the various formes and shapes THe formes of Meteors are according to the quantity or quality if the quantity be very great it is not carried up to the upper Region of the Ayre when the grossenes and heavinesse is the quality of it but if the quantity be great and the quality be thin and light it goes to the upper Region and there is fired And to proove that great quantity is exhaled up in the Meteor it appeares in some Comets or blazing Stars which continue many dayes after they be fired before they be consumed which argues there was a great quantity that lasted so long Sect. 5 Fifthly of the place of Meteors THe place is to be considered two wayes First the place of their production Secondly whither they ascend 1. The place of their production is not farre North for that is too cold nor yet in the South for there the Sun beames are too hot but that part of the earth which is like the Spring and Autumne all the yeare there are most Meteors Vnder the Equinoctial line are none nor in the two extreames but in the temperate Climat there they arise 2. The place whither they ascend t is to the upper Region for the middle Region wanting the reflexion of the Sunne beames is extreame cold In the lower Region is Frosts and Mists in the middle Region Clouds and raine in the upper Region Comets and blazing stars Conclusions applicatory An Hypocrite is like unto a Meteor First a Meteor is raysed from the Earth yet is not earth So an Hypocrite is raysed in the Church yet is not of the Church They went out from vs saith St. Iohn but are not of us he is not of the true Church of Christs mysticall body 2. A Meteor hath an ascent yet is not heavenly so an Hypocrite may be advanced yet not of an heauenly disposition 3. An Hypocrite may make more shew than a true Christian as a meteor may blaze
more for a time than a fixed starre 4. A Meteor is after his advancement burned so is an Hypocrite his end is to be burned 5. A Meteor rises not under the Equinoctiall line nor in the hot south nor in the cold north nor doth an Hypocrite grow where is the feeling of Gods presence nor where is the heat of true zeale and fervent devotion nor yet in the cold among Pagens Heathens and Infidels 6. There be divers formes of Meteors some round some streaming like Piramides so some Hypocrites goe round like the Mill-horse still the same and are as the spider still in their cicular motion some are streaming like Iehu and Demas so long as the clammy matter of worldly hopes last and then goe out some are great below and narrow above large toward the world and little toward heaven like to Piramides 7. Some Meteors are thinne and are soone fired and consumed some more full of matter and endure longer some are fearefull to behold so some Hypocrites are soone discovered some are longer in their professions others are terrible in their deaths So much of Meteors Of the Winds 1. Of the generation of the windes 2. Of the diversity of Windes 3. Of the usefulnesse of them 4. Of the strength of the winde 5. Resolves concerning the winde Sect. 1 First of the generation of the Windes SOme Naturalists have ghessed at three causes First that the Sunne drawes up thinne vapours and exhalations they falling downe by violence turne to winds Secondly some thinke the aire being pend up in vaults and caves of the earth having a vent doe breake out and so spread in windes blowing on the earth Thirdly some hold certaine vapours meeting together from betweene the mountaines comming from the crannies of the earth are the windes some to all this thinke there is a soft moving of the aire yet it is not winde but a coole vapour But he that made them tels us a better doctrine Ioh. 3. thou knowest not from whence it commeth we must deny our curiosity and submit to the verity No man knowes from whence the windes doe come this is a lawfull ignorance Sect. 2 Secondly of the diversity of windes THe East winde is hot and dry of the fiery nature The West winde cold and moyst of the watery nature The South winde hot and moyst The North winde cold and drye The windes betweene these are qualified of the severall tempers whereof they doe participate Sect. 3 Thirdly of the usefulnes of the Winds 1. They carry the Clouds and bring us Raine 2. They cleare the Ayre for our health of body 3. They cause our ships to fetch Commodities 4. They make our Mils to grinde our Corne. 5. They coole the Ayre in the Summers heate 6. Without the Winds nothing would grow or prosper Reuel 7.1.3 Sect. 4 Fourthly of the strength of the Wind. 1. The Winds do raise the mighty waves of the Sea Ionah 1.4 Psal 107.25.26 2. The winds have blowne downe houses Iob 1.19 3. The Winds rend the Mountaines and breakes the Rockes 1. Kings 19.11 And experience proves the winds have carried away rickes of Corne and Hay rooted up and torne great trees The fierce winds mooves the great ships Iames 3.4 Sect. 5 Fifthly resolves concerning the Wind. Quest 1 Which is the most notable and famous Wind Answ The East-wind of which the Scripture speakes how it hath beene Gods instrument divers times for famous uses 1. An East-wind divided or dried the Red-sea Exod. 14. ver 21. 2. An East-wind brought the Grashoppers on Egypt Exodus 10.13 3. An East-wind perplexed Ionah Ionah 4.8 4. An East-wind brake the ships Psalm 48.7 The East-wind is vrentem ventum a searing Wind and is sayd to blast Gen. 41.6 to scatter Iere. 18.17 The East-wind is hurtfull to the fruites trees and leaves Mr. Calvin on Isaiah the 27.8 Quest 2 How is the Spirit of God and the Wind alike Answ 1. The Wind is powerfull and strong so is the spirit of God 2. The Wind sweetly cooles and refreshes our bodies in the heate of Summer so the spirit doth sweetly refresh and comfort our soules in the heat of tentations afflictions 3. When men fast then there encreases wind in their stomackes and when men fast the spirit of God encreases in their soules 4. Without the wind nothing can grow and prosper so without the spirit nothing can prosper concerning our salvation 5. The wind is on the Sea and Land with a kinde of vbiquitie so the spirit is every where being truely omnipresent 6. The wind is invisible and cannot be seene so is the spirit of God invisible 7. By the effects we conclude the wind hath blowne and wee do feele it sencibly to blow So by effects wee know the spirit of God hath been working and we feele his holy motions and consolations 8. We cannot command the Wind to come nor hold it alwayes with us at our pleasure nor can we obtayne the motions of the Spirit when we wil nor retaine them at our pleasure The disparity betweene the Winde and the Spirit 1. The Wind is a creature the Spirit is a Creator 2. The wind is an unreasonable creature the Spirit is the Doner of reason to the creature 3. The wind is alwayes limitted in his proper sphaere the Spirit is unlimitted and fils Heaven and earth 4. The wind blowes equally on all both good and bad but the spirit of God blowes on the Elect and makes a difference 5. The winds blow and often doe harme where the spirit comes he alwayes doth good 6. Sathan hath beene permitted to raise the wind Iob. 1. but was never permitted to give the good spirit 7. VVind in the body makes men sicke But the spirit in the soule makes men well 8. The most favourable winds can bring but to a temporall haven the blasts of Gods spirit brings to a blessed Heaven 9. When the Windes blow strong it hinders men in their journey but when the Spirit moves strong we make the more speede and with the more comfort and lesse trouble Quest 3 Why did the Poets call Aeolus the King of the windes Answ Because the windes did arise about the Aelion Ilands whereof he was the King they saw the place where the windes arose but looked not up to him that raised them Quest 4 Why did the Jtalians make a God of the Winde and dedcate a Temple to it Answ Because when Sigismund had prepared a mighty Navy to invade Italy a strong North winde tare and sunke his ships and dispierced his army then the Jtalians made of the winde a God being ignorant that there is a Creator of the windes Amos the fourth the last verse The Wine is but a creature Quest 5 How differs the Whirle-winde from other windes In three particulars Answ 1. Other windes are single for kinde but the Whirlewinde is plurall two windes are involved together Secondly other windes spread abroad the Whirlewinde hath a circular-like motion it holds
Spirituall use is to decline those which savour of earthly things 3. Quest What learne wee from Psalme 17.14 where the wicked have their Bellies filled with hid Treasures Ans 1. Gods Bountie to wicked men He fills their Bellies 2. I am not to Judge of Gods Favour by the Bellie For all comes alike to all sorts of these earthly Treasures Eccles 9.1.2 4. Quest What learne we from Nabuchad-nezzars Image whose Bellie was Brasse Dan. 2.32 Answer 1. The Bellie and Thighes signified the third Monarchie obtained by the Grecians who ruinated the Persians compared to a Bellie because as the meate staieth not long in the Bellie so Alexander got many Kingdomes yet enioyed them but a short time 2. The Grecians were as a Bellie given to Drunkennesse Gluttonie and excesse Alexander gave one Protarchus a Talent for drinking foure Measures of wine which contained each of them a Gallon and a Pinte but died within three Dayes and 41. men more by excessive drinking 5. Qu. What learne wee from Philippians 3.19 where t is said of some Their Bellie is their God Ans 1. They mind their Bellie most and care to fill it and live like Epicures a sensuall life 2. There is a flat opposition betweene Gods Children and worldlings The one looke for a Saviour the otheâ—â—â—nd is Damnation The one â—â—teeme their bodies vile the other make their Bellie their God the one minds earthly things the other have their conversation in Heaven Of the Thighes Legs and Feete 1. Of the uniting of these parts together 2. Of the bones of these parts and of the bodie 3. Resolves Concerning these parts 4. How a man is a Medium betweene an Angell and a Beast with a view of other Mediums Section 1 First Of the Vniting of these parts together that is Of the Thighes Legs and Feete THE lower parts of mans Bodie answer to the Armes for as the Arme hath Shoulder Elbow and Hand so the lower parts have Thighes Shankes and Feete The Thigh hath but one bone which is the longest and greatest in the Bodie and the Thighes are united to the Legs and Legs to the Feete with such admirable wisedome that if the uniting were stiffer we could not move and be so active if more limber we should be weaker and feebler and unfit for burthens and strong Actions Section 2 Secondly Of the bones of these parts and of the whole Bodie THE Thigh-bone is onely one and the Shanke-bones two a greater and a lesser The foote is divided into three parts the bones of the feete are seven in a foote the first called Os balistae the second the Heele-bone the third the bone like a Boate the fourth is the largest Bone the other three be the wedg-like bones Bones grow without some Middle Substance three wayes First by a line as the bones in the upper Jaw and Nose doe grow 2. As the Bones of the Scull are united 3. When one Bone is fastned within another as in the Gummes If Bones be united by a Medium t is by a Cartilage or gristle or a ligament or string which is unsensible and is not hollow Section 3 Thirdly Resolves Concerning the Thighes Legs and Feete in their Order First Concerning the Thighes 1. Quest VVHY did Abraham cause his Servant to put his hand under his Thigh when he gave him an Oath Ans 1. Some thinke for to signifie the firmenesse of an Oath because the Thighes be the Pillars of the Bodie 2. Others thinke it was to trie the subiection of his Servant in Obeying his Command 3. The most likely Cause was I adiure thee as thou expectâ—st the Messiah to come of my loines to be faithfull to mee in a Mysterie to fore-shew the Messiah was to come from his loines in this Phrase the Israelits came out-of Iacobs Thigh Gen. 46.26 This kind of Oath was not usuall for the hand was lifted-up when they did sweare Gen. 14.22 There is something in the Mysterie for the word Jerek a Thigh in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath in Greeke Ainsworth on Gen. 24. 2. Qu. What may we learne from Iacobs halting on his Thigh Gen. 32.31 Ans 1. Wee are not rashly to Judge those to be wicked who have Infirmities or deformities Moses was defective in Speech Mephibosheth was Lame Lea Bleare-eyed Isaak Blind and Iacob Halted 2. In our Tentations and Wrastlings with God we have our Infirmities Psalme 35.15 Reade the Marginall Note 3. Hee prevailed yet went away halting Which may teach us to be humble after wee have done our best and sped never so well 4. The Iewes eat not the Sinewes of the Beast in the right Thigh but of the Fowles they doe because there is no hollow in the Thigh 3. Quest What is that Sword Christ girds on his Thigh Psalme 45.4 Ans T is the Sword of the Spirit Ephes 6.17 The girding on the Thigh is to make it readie Exodus 32.27 4. Qu. What doe the Iewes report of the Woman whose Thigh did rott after she had drunke the bitter water Numbers 5.27 Ans 1. They say being guiltie her face looked yellow 2. Her Eyes did stick-out 3. Her Bellie did swell 4. Her Thigh did rott and in the same houre the Adulterer did dy But if she were Innocent 1. Her Countenance would looke Chearefull 2. If she had any disease it left her 3. She should Conceive Seed 4. She should have easier travaile than before 5. If she had Females before now it should be a Male. Resolves Concerning the Legs 1. Quest VVHat is meant by making bare the Legs Esai 47.2 Ans Their slaverie is set-forth by the Mil-stones and their shame by the loosing the Locks and making bare the Legs to passe not onely through the Streets but through the Floods Now their wickednesse shall be discovered and appeare in open view to their great dishonour 2. Quest What learne we from Iohn 19.36 Not a Bone of CHRIST was broken when those crucified with him had their Legs broken verse 22 Ans Christ was prefigured in the Paschall Lambe Exodus 12.46 1. The Lambe was without blemish so was Christ 2. The Lambe must be killed so must Christ. 3. The Postes of their Doores must be sprinckled So our Hearts must be sprinckled with the Blood of Christ Heb. 12.24 1 Pet. 1.2 4. The Lambe was roasted with fire Christ he felt the heat of GODS Wrath. 5. The Lambe was to be eaten whole so Christ had not a bone broken when the Legs of them Crucified with him were broken 3. Qu. What were the Creatures with Legs above their Feete lawfull to be eaten Levit. 11.21.22 Ans They were severall sorts of Locusts The first are more common and their Name the Learned say is from their shortnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others say they are named from their multitude Exod. 10.4.5 The second sort have their Name from a Rock because they breede in stonie places The third is called 〈◊〉 〈◊〉 〈◊〉
with victory and spread his owne praises by using instruments to suppresse the pride of the enemies and by spreading his Gospell 7. Let us in all the victories we heare of that are for the Churches welfare give God all the honour and glory that we are able by looking beyond the instruments to the Lord of hoasts that imployes them The horse may be prepared for the battaile but salvation is of the Lord therefore to him let us bow and worship and acknowledge his right hand and say the Lord hath triumphed valiantly to him let us sing it is the Lord of Hoasts to whom wee should give the glory and the praise as we have a patterne Exod. 15. Judges 5. 8. Here is comfort against Principalities and powers the mighty enemies of our soules the Lord of Hoasts is with us mighty to save through him we shall doe valiantly How God is made an Idoll 1. What an Jdoll is 2. How men make God an Jdoll 3. Their punishment that make God an Idol 4. Questions resolved Sect. 1 First what an Idoll is AN Idoll is an unlawfull representation of a false God an Idoll is a resemblance figure or shape the making of an Idoll of a false or Image of the true God either molten carved or painted is unlawfull for no man ever saw his shape Deut. 4.15 Isai 40. if it be to make us to mind God t is condemned Exod. 32.8 and God was displeased 1. Cor. 10.5 Sect. 2 Secondly How men doe make God an Idoll T Is impossible to turne the essence of God to an Idoll but men are said to make God an Idoll in imagination and in conversation in imagination that conceive of God to be like an Idoll that thinke God will doe neither good nor evill that God sees not Zeph. 1.12 Ezek. 9.9 Psal 94.7 they could conceive no otherwise of an Idoll Men make God an Idoll in his worship 1. When they prepare not their hearts nor fit their affections for his presence they could doe no otherwaies were they to come before an Idoll that could take no notice of their hearts 2. When all their religion is in the Temple there they leave their God if they served an Idoll in the Temple he could not see their behaviour in their houses nor have they communion with him at home these men carry themselves as if God were an Idoll only setled within the walls of the Temple This is indeed the principall but not the sole place of Gods worship 3. When men invent wayes to worship God and follow their owne devices and imaginations they make God like an Idoll which cannot direct his worshippers but they will teach him how he must be served they could doe no more to an Idoll In conversation men make God an Idoll 1. When they say it is in vaine to serve God and to walke humbly before him that thinke God will not reward his servants they could thinke or say no more of an Idoll which receives all and gives nothing 2. When men commit horrible sins in secret were God an Idoll they could doe no more as if he would never call them to a reckoning 3. That opposes the godly and persecutes them were God an Idoll then they might trouble his servants without feare or danger 4. When men scrape together aboundance of wealth by wicked meanes then on their sicke bed they thinke by some dead workes to satisfie for all as if God were an Idoll that for a few scraps of that is evilly gotten would be dumbe for ever 5. When men forsweare themselves and call God to witnesse to a lye were he an Idoll that could not see their abomiâ—ation nor be revenged they could doe no more against him Sect. 3 Thirdly Their punishments that doe thus make God an Idoll 1. GOD hath a base esteeme of them 1. Sam. 2.30 those which despise him shall be despised they shall find him no Idoll but a living God when they fall into his hands Heb. 10. and a seeing God when he sets their sins in order before them Psal 50. 2. They thinke he sees not he punishes them with blindnesse Isai 6. so they have eyes and see not they come to his worship with no more preparation then to come before an Idoll and goe away with no more blessing then if they had bin before an Idoll 3. They will bring in humane inventions into his worship and prescribe rules out of their owne braine he rejects all their services and makes them loose all their cost and paines and tells them their worship is vaine Isai 1. Isai 66. Mat. 15. 4. They sinne freely as if he were an Idoll God lets them alone throwes the raines on their necks so they being let alone doe live most abominably and fill up the measure of their sins Note and heape up wrath thus God abhors them and gives them over to spirituall judgements he accepts not their services he reserves wrath for them and reserves them for wrath this is their punishment it is most bitter Sect. 4 Fourthly Questions resolved Quest 1 HOw is it said an Idoll is nothing Answ It is nothing in comparison of a God it is something for matter and forme it is nothing for divinity it it nothing that is spoken in contempt it is an empty foolish vaine fiction it is good for nothing Quest 2 Where did idolatry first begin Answ It is likely from the brood of Cain it did first arise Cain he left the true God and his service and it is probable he would worship somewhat Quest 3 Why did the Jewes so often fall to idolatry Answ 1. Mans nature is very prone to that sinne therefore God gave the second commandement to restraine us 2. They being mingled with the heathen learned their waies and were inticed by their example 3. Sometimes their Princes were idolaters then they turned for feare 4. The idolaters had glorious deckings of their Images this did moove the carnall to be wonne 5. The zeale of idolaters to cut their flesh and burne their children was powerfull to allure them Quest 4 What is the best prevention of idolatry Answ 1. To be truly informed of the nature of God that we may give to him divine worship and not to them which by nature are no Gods Gal. 4.8 Ignorance is the mother of idolatry not devotion 2. Consider Gods law negative and affirmative negative hee forbids all divine adoration to be given to Creatures Exod. 20.4 whether in heaven as the Sunne Moone and Starres Deut. 4.17 or the Angels Revel 22.9 or any Terrestriall creature whatsoever Affirmative Gods Law bindes us to worship him and him onely Matthew 4.10 to call upon him in the day of trouble Psal 50.15 it is the Lord of hoasts must be worshipped Zach. 14.17 3. Consider the judgements have befallen idolaters 1. They are punished in their soules with blindnesse and a reprobate sence Jsaiah 6. Romans 1.24 2. They are punished first or last in their bodies God lets
in the enemy Iudges 5.8 Iudges 10.14 15. 3. In the life to come they are shut out of heaven 1. Cor. 6.9 4. To prevent idolatry we should shunne their society and converse with them onely by constraint and necessity not to choose them for lodgers in our houses but wee are to abhorre them as vessels in whom is no pleasure and to manifest our detestation as wee have power in our hands Deut. the 13.6 7 8 9 10 c. 5. Te endeavour to give God a spirituall and sincere worship by these meanes idolatry will be prevented Quest 5 How shall I give God a spirituall worship and service Answ 1. Prepare to come before him Psal 26.6 2. From the helpe of Gods spirit to worship him 3. From the inward affections spiritually 4. Lively fervently cheerefully Spirit and life is required in the service of the living and true God The contrary is 1. To come carelesly without reverence 2. To performe spirituall duties only from a naturall carnall heart 3. To give only an externall worship 4. To performe the duty with deadnesse coldnesse and lumpishnesse How to conceive of God when we pray 1. What it is to conceive 2. How we must not conceive of God 3. How we may rightly conceive of him 4. Questions resolved 5. Applications to edifie Sect. 1 First What it is to conceive THe word signifies a gathering things together to conceive is to apprehend conceptions they have copulations By the way we may observe unlesse Gods spirit doe joyne with our spirit our conceptions will prove but abortives or monsters The foundation of the right conceiving of God must be by a better spirit then our owne and by better light then nature affoordes us To conceive is to apprehend to roule in our minds and to conclude to understand in some measure to know Sect. 2 Secondly How we must not conceive of God 1. VVE must not conceive him out of the Trinity of persons as the Turkes doe 2. We must not conceive of him after any bodily shape as the Anthropomorphits did 3. Nor conceive of him shut up in the Circle of heaven as some kinde of Atheists doe 4. Nor a God all made of mercy as some ignorant persons doe 5. Nor all of Iustice as some despairing persons doe 6. Nor as a God regardes not what is done here below as some doe that deny his providence Ezek. 8. 7. Nor as a forgetfull God Psal 10.8 8. Nor must we conceive of a multitude of Gods as some heathen did 9. Nor of a superiority or inferiority in the Trinity in respect of essence or time 10. Nor must we conceive of God as of a thing we can comprehend in the scantling of our thoughts or imaginations Sect. 3 Thirdly How we may aright conceive of God 1. VVE must indeavour to conceiue of him as an infinite essence in Trinity of persons 2. We must conceive of him in his attributes as absolute incomprehensible eternall immutable invisible omnipresent c. 3. We must conceive of him as a God that will become unto through a mediatour in himselfe he is a consuming fire Heb. 12. last through Christ we have acceptance Heb. 13.15 4. We must conceive of him as good gracious loving mercifull a God hearing prayers Psal 65.2 delighting in prayers Prov. 15.8 Sect. 4 Fourthly Questions resolved Quest 1 HOw can we conceive of him who is invisible Answ We conceive of our owne soules that they are and have being yet we see them not we conceive not of God in his perfection yet a little portion we know of him and see him as Moses Heb. 11. Quest 2 How can we conceive of him who is incomprehensible Answ We conceive him to be as hee hath revealed himselfe we conceive of him with admiration adoration subjection divine reverence c. Quest 3 God hath appeared to the eyes of men in some * May we not conceive of him in some shape shapes and representations Ezek. 1. Dan. 7 He appeared to the capacity of his servants yet forbids adoration to any shape Deut. 4. Quest 4 Christ saith the Father is greater than hee and Saint Paul saith God is Christs head is there not superiority in the Trinity Answ It is spoken in regard of Christs humanity else hee and the father are one Quest 5 Did the Fathers in the old Law know there was a Trinity Answ They did Isaiah writes of Trinity Isaiah 61.1 and David Psal 33.6 The learned Rabbins speake of it Quest 6 What false gods have men conceived of to worship and serve Answ Some have worshipped and made gods of the hoast of heaven 2. Kings 21.3 The Persians worshipped the Sunne the Syrians worshipped Ashtaroth the Philistims Dagon the Moabites Chemosh the Amonites Moloch the Egyptians a Calfe the Babilonians an Idol named Bell the Athenians Appollo Carthage worshiped Iuno the Ephesians Diana the Moores the governours of their Countrey the Papists the Virgine Mary the Indians it is said doe worship the divell all men doe worship something Quest 7 How comes there such a mistake in the world Answ 1. Man naturally is in darknesse and stumbles at stocks and stones 2. Man naturally is foolish and beguiled with pictures and bables and Images 3. Man naturally is sensuall and desires first to see then to worship Sect. 5 Fifthly Applications to edifie 1. THis shewes it is hard to conceive aright of God when we doe pray 2. There must of necessity be some competent measure of knowledge in a true Worshipper 3. Let us alwayes minde Christ our blessed mediator when we come to pray 4. We should come with all reverence we can unto the Lord and labour in our prayers to conceive of him as he hath revealed himselfe 5. So let us conceive of God that we move towards him and desire after him Prayer is a compound of heavenly graces if ever we apprehend Gods favour in an especâ—all manner if ever we have rapture of Spirit joy the light of Gods countenance or strong assurance it is in prayer Of the workes of God Sixe reasons why we should meditate on the workes of God 1. BEcause his workes doe shew forth his power Rom. 1.20 and his glory Psalme 19.1 By steppes we ascend from the creature to the Creator and so gaine knowledge of him 2. It is a duty to search out the workes of God and cheerefulnesse is required in the duty Psalme 111.2 3. Because Gods children should differ from wicked men who regard not the workes of the Lord. Isai 5.12 4. There is danger of ruine and destruction if men regard not Gods workes Psal 28.5 6. 5. Examples goe before us of the godly that have meditated of Gods majesty and of Gods workes as in the booke of Iob at large and David Psal 145.5 This is a true signe and mark of a wise man Psal 92. there it is negatively set down an unwise man wil not consider and 't is affirmatively set downe Psal 107.43 who is wise he will